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歧伯曰：天地相感，寒暖相移，陰陽之道，孰少孰多？陰道偶，陽道奇。發于春夏，陰氣少，陽氣多，陰陽不調，何補何寫？發于秋冬，陽氣少，陰氣多，陰氣盛而陽氣衰，故莖葉枯槁，濕雨下歸，陰陽相移，何寫何補？奇邪離經，不可勝數，不知根結，五藏六府，折關敗樞，開闔而走，陰陽大失，不可復取。九鍼之玄，要在終始，故能知終始，一言而畢；不知終始，鍼道咸絶。
歧伯曰：天地相感，寒暖相移，阴阳之道，孰少孰多？阴道偶，阳道奇。发于春夏，阴气少，阳气多，阴阳不调，何补何写？发于秋冬，阳气少，阴气多，阴气盛而阳气衰，故茎叶枯槁，湿雨下归，阴阳相移，何写何补？奇邪离经，不可胜数，不知根结，五藏六府，折关败枢，开阖而走，阴阳大失，不可复取。九针之玄，要在终始，故能知终始，一言而毕；不知终始，针道咸绝。 Qí Bó yuē: tiān dì xiāng gǎn, hán nuǎn xiāng yí, yīn yáng zhī dào, shú shǎo shú duō? yīn dào ǒu, yáng dào qí. fā yú chūn xià, yīn qì shǎo, yáng qì duō, yīn yáng bù tiáo, hé bǔ hé xiě? fā yú qiū dōng, yáng qì shǎo, yīn qì duō, yīn qì shèng ér yáng qì shuāi, gù jīng yè kū gǎo, shī yǔ xià guī, yīn yáng xiāng yí, hé xiě hé bǔ? qí xié lí jīng, bù kě shèng shù, bù zhī gēn jié, wǔ zàng liù fǔ, zhé guān bài shū, kāi hé ér zǒu, yīn yáng dà shī, bù kě fù qǔ. jiǔ zhēn zhī xuán, yào zài zhōng shǐ, gù néng zhī zhōng shǐ, yī yán ér bì; bù zhī zhōng shǐ, zhēn dào xián jué.
歧伯说：天地相互感应，寒暖相互推移，阴阳的法则，谁少谁多？阴数是偶，阳数是奇。发于春夏，阴气少，阳气多，阴阳不调，补什么泻什么？发于秋冬，阳气少，阴气多，阴气盛而阳气衰，所以茎叶枯槁，湿雨下归，阴阳相移，泻什么补什么？奇邪离经，不可胜数，不知道根结，五藏六府就会折关败枢，开阖失守而气走，阴阳大失，不可再取。九针的玄妙，要点在终始，所以能知终始，一句话就说完了；不知终始，针道就全绝了。
Qi Bo said: Heaven and earth affect one another, cold and warmth shift into one another. In the way of yin and yang, which is few and which is many? The yin way is even, the yang way is odd. When it issues in spring and summer, yin qi is few and yang qi is many; yin and yang are not regulated — what is supplemented and what is reduced? When it issues in autumn and winter, yang qi is few and yin qi is many; yin qi is abundant and yang qi declines, and so stems and leaves wither and dry, and wet rain descends and returns. Yin and yang shift into one another — what is reduced and what is supplemented? Strange evil departs from the channels beyond all counting; and if one does not know root and knot, the five zang and six fu will snap their passes and ruin their pivots, open and close and run away, and yin and yang will be greatly lost and cannot be taken again. The mystery of the nine needles lies in beginning and end: therefore one who knows beginning and end finishes in a single word, and one who does not, has the way of the needle entirely cut off.
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太陽根于至陰，結于命門，命門者，目也。陽明根于厲兑，結于顙大，顙大者，鉗耳也。少陽根于竅陰，結于窗籠，窗籠者，耳中也。太陽爲開，陽明爲闔，少陽爲樞。故開折則肉節瀆，而暴病起矣。故暴病者，取之太陽，視有餘不足。瀆者，皮肉宛膲而弱也。闔折則氣無所止息，而痿疾起矣，故痿疾者，取之陽明，視有餘不足。無所止息者，真氣稽留，邪氣居之也。樞折即骨繇而不安於地。故骨繇者，取之少陽，視有餘不足。骨繇者，節緩而不收也。所謂骨繇者，摇故也，當窮其本也。
太阳根于至阴，结于命门，命门者，目也。阳明根于厉兑，结于颡大，颡大者，钳耳也。少阳根于窍阴，结于窗笼，窗笼者，耳中也。太阳为开，阳明为阖，少阳为枢。故开折则肉节渎，而暴病起矣。故暴病者，取之太阳，视有余不足。渎者，皮肉宛膲而弱也。阖折则气无所止息，而痿疾起矣，故痿疾者，取之阳明，视有余不足。无所止息者，真气稽留，邪气居之也。枢折即骨繇而不安于地。故骨繇者，取之少阳，视有余不足。骨繇者，节缓而不收也。所谓骨繇者，摇故也，当穷其本也。 tài yáng gēn yú zhì yīn, jié yú mìng mén, mìng mén zhě, mù yě. yáng míng gēn yú lì duì, jié yú sǎng dà, sǎng dà zhě, qián ěr yě. shào yáng gēn yú qiào yīn, jié yú chuāng lóng, chuāng lóng zhě, ěr zhōng yě. tài yáng wéi kāi, yáng míng wéi hé, shào yáng wéi shū. gù kāi zhé zé ròu jié dú, ér bào bìng qǐ yǐ. gù bào bìng zhě, qǔ zhī tài yáng, shì yǒu yú bù zú. dú zhě, pí ròu yù jiāo ér ruò yě. hé zhé zé qì wú suǒ zhǐ xī, ér wěi jí qǐ yǐ, gù wěi jí zhě, qǔ zhī yáng míng, shì yǒu yú bù zú. wú suǒ zhǐ xī zhě, zhēn qì jī liú, xié qì jū zhī yě. shū zhé jí gǔ yáo ér bù ān yú dì. gù gǔ yáo zhě, qǔ zhī shào yáng, shì yǒu yú bù zú. gǔ yáo zhě, jié huǎn ér bù shōu yě. suǒ wèi gǔ yáo zhě, yáo gù yě, dāng qióng qí běn yě.
太阳根于至阴，结于命门，命门就是目。阳明根于厉兑，结于颡大，颡大就是钳耳。少阳根于窍阴，结于窗笼，窗笼就是耳中。太阳为开，阳明为阖，少阳为枢。所以开折则肉节渎而暴病起。所以暴病的，取太阳，看有余不足。渎，就是皮肉宛膲而弱。阖折则气无所止息而痿疾起，所以痿疾的，取阳明，看有余不足。无所止息，就是真气稽留、邪气居处。枢折则骨繇而不安于地。所以骨繇的，取少阳，看有余不足。骨繇，就是骨节缓而不收。所谓骨繇，是摇动的缘故，应当穷究它的根本。
Taiyang is rooted at Zhiyin and knotted at the life gate; the life gate is the eye. Yangming is rooted at Lidui and knotted at Sangda; Sangda is the pincer ear. Shaoyang is rooted at Qiaoyin and knotted at the window cage; the window cage is the middle of the ear. Taiyang is opening, yangming is closing, shaoyang is the pivot. Therefore when the opening snaps, the flesh joints leak and sudden disease arises. Hence for sudden disease one takes taiyang, observing excess and deficiency. To leak means the skin and flesh are withered and weak. When the closing snaps, the qi has nowhere to rest and atrophy arises; hence for atrophy one takes yangming, observing excess and deficiency. Nowhere to rest means the true qi is detained and the evil qi dwells there. When the pivot snaps, the bones shake and are not at ease on the ground; hence for shaking bones one takes shaoyang, observing excess and deficiency. Shaking bones means the joints are slack and not gathered. What is called shaking bones is shaking, and one should exhaust its root.
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太陰根于隱白，結于大倉；少陰根于涌泉，結于廉泉；厥陰根于大敦，結于玉英，絡于膻中。太陰爲開，厥陰爲闔，少陽爲樞，故開折則倉廩無所輸膈洞，膈洞者，取之太陰，視有餘不足。故開折者，氣不足而生病也。闔折即氣絶而喜悲，悲者，取之厥陰，視有餘不足。樞折則脉有所結而不通，不通者，取之少陰，視有餘不足。有結者，皆取之不足。
太阴根于隐白，结于大仓；少阴根于涌泉，结于廉泉；厥阴根于大敦，结于玉英，络于膻中。太阴为开，厥阴为阖，少阳为枢，故开折则仓廪无所输膈洞，膈洞者，取之太阴，视有余不足。故开折者，气不足而生病也。阖折即气绝而喜悲，悲者，取之厥阴，视有余不足。枢折则脉有所结而不通，不通者，取之少阴，视有余不足。有结者，皆取之不足。 tài yīn gēn yú yǐn bái, jié yú tài cāng; shào yīn gēn yú yǒng quán, jié yú lián quán; jué yīn gēn yú dà dūn, jié yú yù yīng, luò yú shān zhōng. tài yīn wéi kāi, jué yīn wéi hé, shào yáng wéi shū, gù kāi zhé zé cāng lǐn wú suǒ shū gé dòng, gé dòng zhě, qǔ zhī tài yīn, shì yǒu yú bù zú. gù kāi zhé zhě, qì bù zú ér shēng bìng yě. hé zhé jí qì jué ér xǐ bēi, bēi zhě, qǔ zhī jué yīn, shì yǒu yú bù zú. shū zhé zé mài yǒu suǒ jié ér bù tōng, bù tōng zhě, qǔ zhī shào yīn, shì yǒu yú bù zú. yǒu jié zhě, jiē qǔ zhī bù zú.
太阴根于隐白，结于太仓；少阴根于涌泉，结于廉泉；厥阴根于大敦，结于玉英，络于膻中。太阴为开，厥阴为阖，少阴为枢。所以开折则仓廪无所输而膈洞，膈洞的，取太阴，看有余不足。所以开折，是气不足而生病。阖折则气绝而喜悲，悲的，取厥阴，看有余不足。枢折则脉有所结而不通，不通的，取少阴，看有余不足。有结的，都取不足的一边。
Taiyin is rooted at Yinbai and knotted at the great granary; shaoyin is rooted at Yongquan and knotted at Lianquan; jueyin is rooted at Dadun, knotted at Yuying, and connects with Shanzhong. Taiyin is opening, jueyin is closing, shaoyin is the pivot. Therefore when the opening snaps, the granary has nowhere to transport and there is diaphragm through-flux; for diaphragm through-flux one takes taiyin, observing excess and deficiency. Hence when the opening snaps, the qi is insufficient and disease arises. When the closing snaps, the qi is cut off and there is a tendency to grief; for grief one takes jueyin, observing excess and deficiency. When the pivot snaps, the vessels have something knotted and do not pass; for non-passage one takes shaoyin, observing excess and deficiency. Where there is a knot, in every case take the insufficient side.
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足太陽根于至陰，溜于京骨，注于崑崙，入于天柱，飛揚也。足少陽根于竅陰，溜于丘墟，注于陽輔，入于天容，光明也。足陽明根于厲兑，溜于衝陽，注于下陵，入于人迎，豐隆也。手太陽根于少澤，溜于陽谷，注于少海，入于天窗，支正也。手少陽根于關衝，溜于陽池，注于支溝，入于天牖。外關也。手陽明根于商陽，溜于合谷，注于陽谿，入于扶突。偏歷也。此所謂十二經者，盛絡皆當取之。
足太阳根于至阴，溜于京骨，注于昆仑，入于天柱，飞扬也。足少阳根于窍阴，溜于丘墟，注于阳辅，入于天容，光明也。足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎，丰隆也。手太阳根于少泽，溜于阳谷，注于少海，入于天窗，支正也。手少阳根于关冲，溜于阳池，注于支沟，入于天牖。外关也。手阳明根于商阳，溜于合谷，注于阳谿，入于扶突。偏历也。此所谓十二经者，盛络皆当取之。 zú tài yáng gēn yú zhì yīn, liū yú jīng gǔ, zhù yú kūn lún, rù yú tiān zhù, fēi yáng yě. zú shào yáng gēn yú qiào yīn, liū yú qiū xū, zhù yú yáng fǔ, rù yú tiān róng, guāng míng yě. zú yáng míng gēn yú lì duì, liū yú chōng yáng, zhù yú xià líng, rù yú rén yíng, fēng lóng yě. shǒu tài yáng gēn yú shào zé, liū yú yáng gǔ, zhù yú shào hǎi, rù yú tiān chuāng, zhī zhèng yě. shǒu shào yáng gēn yú guān chōng, liū yú yáng chí, zhù yú zhī gōu, rù yú tiān yǒu. wài guān yě. shǒu yáng míng gēn yú shāng yáng, liū yú hé gǔ, zhù yú yáng xī, rù yú fú tū. piān lì yě. cǐ suǒ wèi shí èr jīng zhě, shèng luò jiē dāng qǔ zhī.
足太阳根于至阴，溜于京骨，注于昆仑，入于天柱、飞扬。足少阳根于窍阴，溜于丘墟，注于阳辅，入于天容、光明。足阳明根于厉兑，溜于冲阳，注于下陵，入于人迎、丰隆。手太阳根于少泽，溜于阳谷，注于少海，入于天窗、支正。手少阳根于关冲，溜于阳池，注于支沟，入于天牖、外关。手阳明根于商阳，溜于合谷，注于阳溪，入于扶突、偏历。这就是所谓十二经，盛络都应当取。
Foot taiyang is rooted at Zhiyin, flows to Jinggu, pours into Kunlun, and enters Tianzhu and Feiyang. Foot shaoyang is rooted at Qiaoyin, flows to Qiuxu, pours into Yangfu, and enters Tianrong and Guangming. Foot yangming is rooted at Lidui, flows to Chongyang, pours into Xialing, and enters Renying and Fenglong. Hand taiyang is rooted at Shaoze, flows to Yanggu, pours into Shaohai, and enters Tianchuang and Zhizheng. Hand shaoyang is rooted at Guanchong, flows to Yangchi, pours into Zhigou, and enters Tianyou and Waiguan. Hand yangming is rooted at Shangyang, flows to Hegu, pours into Yangxi, and enters Futu and Pianli. These are what are called the twelve channels; where the network vessels are full, all should be taken.
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一日一夜五十營，以營五藏之精，不應數者，名曰狂生。所謂五十營者，五藏皆受氣，持其脉口，數其至也。五十動而不一代者，五藏皆受氣；四十動一代者，一藏無氣；三十動一代者，二藏無氣；二十動一代者，三藏無氣；十動一代者，四藏無氣；不滿十動一代者，五藏無氣。子之短期，要在終始。所謂五十動而不一代者，以爲常也，以知五藏之期。子之短期者，乍數乍疏也。
一日一夜五十营，以营五藏之精，不应数者，名曰狂生。所谓五十营者，五藏皆受气，持其脉口，数其至也。五十动而不一代者，五藏皆受气；四十动一代者，一藏无气；三十动一代者，二藏无气；二十动一代者，三藏无气；十动一代者，四藏无气；不满十动一代者，五藏无气。子之短期，要在终始。所谓五十动而不一代者，以为常也，以知五藏之期。子之短期者，乍数乍疏也。 yī rì yī yè wǔ shí yíng, yǐ yíng wǔ zàng zhī jīng, bù yīng shù zhě, míng yuē kuáng shēng. suǒ wèi wǔ shí yíng zhě, wǔ zàng jiē shòu qì, chí qí mài kǒu, shǔ qí zhì yě. wǔ shí dòng ér bù yī dài zhě, wǔ zàng jiē shòu qì; sì shí dòng yī dài zhě, yī zàng wú qì; sān shí dòng yī dài zhě, èr zàng wú qì; èr shí dòng yī dài zhě, sān zàng wú qì; shí dòng yī dài zhě, sì zàng wú qì; bù mǎn shí dòng yī dài zhě, wǔ zàng wú qì. zi zhī duǎn qī, yào zài zhōng shǐ. suǒ wèi wǔ shí dòng ér bù yī dài zhě, yǐ wéi cháng yě, yǐ zhī wǔ zàng zhī qī. zi zhī duǎn qī zhě, zhà shuò zhà shū yě.
一日一夜五十营，以营运五藏之精，不应数的，名叫狂生。所谓五十营，是五藏都受气，持其脉口，数它的至数。五十动而不一代的，五藏都受气；四十动一代的，一藏无气；三十动一代的，二藏无气；二十动一代的，三藏无气；十动一代的，四藏无气；不满十动一代的，五藏无气。预知死期，要点在终始。所谓五十动而不一代，是常度，以此知道五藏的期限。预知死期的，是脉来乍数乍疏。
In one day and one night there are fifty circuits, by which the essence of the five zang is carried. One whose number does not answer to this is called a reckless life. What is called the fifty circuits is that the five zang all receive qi; one holds the vessel mouth and counts its arrivals. Fifty beats without one interruption: the five zang all receive qi. Forty beats with one interruption: one zang has no qi. Thirty with one: two zang have no qi. Twenty with one: three zang have no qi. Ten with one: four zang have no qi. Less than ten with one: the five zang have no qi. To foretell the short term, the essential lies in beginning and end. What is called fifty beats without one interruption is the constant measure, and by it one knows the term of the five zang. Foretelling the short term is when the pulse is now frequent and now sparse.
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黃帝曰：逆順五體者，言人骨節之小大，肉之堅脆，皮之厚薄，血之清濁，氣之滑濇，脉之長短，血之多少，經絡之數，余已知之矣。此皆布衣匹夫之士也。夫王公大人，血食之君，身體柔脆，肌肉軟弱，血氣慓悍滑利，其刺之徐疾、淺深、多少，可得同之乎？
黄帝曰：逆顺五体者，言人骨节之小大，肉之坚脆，皮之厚薄，血之清浊，气之滑涩，脉之长短，血之多少，经络之数，余已知之矣。此皆布衣匹夫之士也。夫王公大人，血食之君，身体柔脆，肌肉软弱，血气慓悍滑利，其刺之徐疾、浅深、多少，可得同之乎？ Huáng Dì yuē: nì shùn wǔ tǐ zhě, yán rén gǔ jié zhī xiǎo dà, ròu zhī jiān cuì, pí zhī hòu bó, xuè zhī qīng zhuó, qì zhī huá sè, mài zhī cháng duǎn, xuè zhī duō shǎo, jīng luò zhī shù, yú yǐ zhī zhī yǐ. cǐ jiē bù yī pǐ fū zhī shì yě. fū wáng gōng dà rén, xuè shí zhī jūn, shēn tǐ róu cuì, jī ròu ruǎn ruò, xuè qì piào hàn huá lì, qí cì zhī xú jí, qiǎn shēn, duō shǎo, kě dé tóng zhī hū?
黄帝说：逆顺五体，是说人骨节的小大、肉的坚脆、皮的厚薄、血的清浊、气的滑涩、脉的长短、血的多少、经络的数目，我已经知道了。这些都是布衣匹夫之士。至于王公大人、血食之君，身体柔脆，肌肉软弱，血气慓悍滑利，针刺的徐疾、浅深、多少，能相同吗？
Huang Di said: The adverse and favorable in the five bodies speaks of the small and large of a person’s joints, the firmness or brittleness of the flesh, the thickness or thinness of the skin, the clarity or turbidity of the blood, the slippery or rough qi, the length or shortness of the pulse, the much or little blood, and the number of channels and network vessels — I already know these. But these are all plain-clothed common men. As for kings, dukes and great men, lords who eat blood-offerings, their bodies are soft and brittle, their flesh slack and weak, their blood and qi violent and slippery and smooth. Can the slow and rapid, the shallow and deep, the much and little of needling them be the same?
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歧伯答曰：膏粱菽藿之味，何可同也？氣滑即出疾，其氣濇則出遲，氣悍則鍼小而入淺，氣濇則鍼大而入深。深則欲留，淺則欲疾。以此觀之，刺布衣者，深以留之；刺大人者，微以徐之。此皆因氣慓悍滑利也。
歧伯答曰：膏粱菽藿之味，何可同也？气滑即出疾，其气涩则出迟，气悍则针小而入浅，气涩则针大而入深。深则欲留，浅则欲疾。以此观之，刺布衣者，深以留之；刺大人者，微以徐之。此皆因气慓悍滑利也。 Qí Bó dá yuē: gāo liáng shū huò zhī wèi, hé kě tóng yě? qì huá jí chū jí, qí qì sè zé chū chí, qì hàn zé zhēn xiǎo ér rù qiǎn, qì sè zé zhēn dà ér rù shēn. shēn zé yù liú, qiǎn zé yù jí. yǐ cǐ guān zhī, cì bù yī zhě, shēn yǐ liú zhī; cì dà rén zhě, wēi yǐ xú zhī. cǐ jiē yīn qì piào hàn huá lì yě.
歧伯回答说：膏粱菽藿之味，怎么能相同？气滑的就出针快，气涩的就出针迟，气悍的就用细针浅入，气涩的就用大针深入。深就要留针，浅就要快出。由此看来，刺布衣的要深而留，刺大人的要微而徐。这都是因为气慓悍滑利。
Qi Bo answered: The flavours of fat grain, beans and leaves — how can they be the same? When the qi is slippery the needle comes out quickly; when the qi is rough it comes out slowly. When the qi is violent one uses a small needle and inserts shallowly; when the qi is rough one uses a large needle and inserts deeply. Deep, one wishes to retain; shallow, one wishes to be quick. Seen this way, in needling the common man one goes deep and retains, and in needling the great man one goes slightly and slowly. This is all because their qi is violent, slippery and smooth.
Huáng Dì yuē: xíng qì zhī nì shùn nài hé?
黄帝说：形气的逆顺怎样？
Huang Di said: What is the adverse and favorable of form and qi?
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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.
歧伯说：形气不足，病气有余，这是邪胜，赶快泻。形气有余，病气不足，赶快补。形气不足，病气不足，这是阴阳气都不足，不可刺。刺了就更加不足，更加不足就阴阳俱竭，血气皆尽，五藏空虚，筋骨髓枯，老的绝灭，壮的不复。形气有余，病气有余，这是阴阳都有余，赶快泻其邪，调其虚实。所以说：有余的泻，不足的补，就是这个意思。所以说：刺不知逆顺，真邪相搏。满而补，就阴阳四溢，肠胃充郭，肝肺内䐜，阴阳相错。虚而泻，就经脉空虚，血气竭枯，肠胃㒤辟，皮肤薄著，毛腠夭膲，这是死期。所以说：用针的要领，在于知道调阴阳。调阴阳，精气就光，合形与气，使神内藏。所以说：上工平气，中工乱脉，下工绝气危生。所以说：下工不可不慎。一定要审察五藏变化的病、五脉的应、经络的虚实、皮的柔粗，然后取穴。
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.