1
黄帝問曰：用鍼之服，必有法則焉，今何法何則？
黄帝问曰：用针之服，必有法则焉，今何法何则？
Huáng dì wèn yuē: yòng zhēn zhī fú, bì yǒu fǎ zé yān, jīn hé fǎ hé zé?
黄帝问道：用针这件事，必定有一定的方法与准则，那么现在应当取法于什么、以什么为准则呢？
The Yellow Emperor asks: The practice of the needle must surely have a model and a standard. What model is it, and what standard?
Qí bó duì yuē: fǎ tiān zé dì, hé yǐ tiān guāng.
歧伯回答说：以天为法、以地为准则，再与天上的光象相合。
Qibo replies: Model yourself on heaven, take earth as your standard, and join these to the light of the sky.
3
帝曰：願卒聞之。
帝曰：愿卒闻之。
Dì yuē: yuàn zú wén zhī.
黄帝说：我希望详尽地听你讲一讲。
The Emperor says: I wish to hear it out to the end.
4
歧伯曰：凡剌之法，必𠉀日月星辰四時八正之氣，氣定乃剌之。
歧伯曰：凡刺之法，必候日月星辰四时八正之气，气定乃刺之。
Qí bó yuē: fán cì zhī fǎ, bì hòu rì yuè xīng chén sì shí bā zhèng zhī qì, qì dìng nǎi cì zhī.
歧伯说：大凡针刺的法则，必定要候察日、月、星、辰与四时八正之气，待其气平定而后下针。
Qibo says: In every method of needling, one must watch for the qi of sun and moon, of stars and constellations, of the four seasons and the eight standards; only when that qi has settled does one needle.
5
是故天温日明，則人血淖液而衛氣浮，故血易冩，氣易行。
是故天温日明，则人血淖液而卫气浮，故血易写，气易行。
Shì gù tiān wēn rì míng, zé rén xuè nào yè ér wèi qì fú, gù xuè yì xiè, qì yì xíng.
所以天气温暖、日色晴明，则人之血液濡润流利而卫气浮于表，故血易于疏泻，气易于运行。
Thus when the sky is warm and the sun bright, a person’s blood is moist and thin and the defence qi floats; hence the blood is easily drained and the qi moves easily.
6
天寒日陰，則人血凝泣而衛氣沈。
天寒日阴，则人血凝泣而卫气沉。
Tiān hán rì yīn, zé rén xuè níng sè ér wèi qì chén.
天气寒冷、日色阴晦，则人之血液凝涩不畅而卫气沉伏于内。
When the sky is cold and the sun overcast, the blood congeals and grows sluggish, and the defence qi sinks.
7
月始生，則血氣始精，衛氣始行。
月始生，则血气始精，卫气始行。
Yuè shǐ shēng, zé xuè qì shǐ jīng, wèi qì shǐ xíng.
月亮初生之时，则血气开始精爽流利，卫气开始运行。
When the moon begins to wax, blood and qi begin to grow fine, and the defence qi begins to move.
8
月郭滿，則血氣實，肌肉堅。
月郭满，则血气实，肌肉坚。
Yuè guō mǎn, zé xuè qì shí, jī ròu jiān.
月轮圆满之时，则血气充实，肌肉坚紧。
When the moon’s rim is full, blood and qi are replete and the flesh is firm.
Yuè guō kōng, zé jī ròu jiǎn, jīng luò xū, wèi qì qù, xíng dú jū.
月轮亏空之时，则肌肉消减，经络空虚，卫气离去，形体独存而失其气之充养。
When the moon’s rim is empty, the flesh wastes, the channels and network vessels empty, the defence qi departs, and the form is left alone.
10
是以因天時而調血氣也。
是以因天时而调血气也。
Shì yǐ yīn tiān shí ér tiáo xuè qì yě.
所以要顺应天时来调治血气。
This is why one regulates blood and qi by following the seasons of heaven.
11
是以天寒無剌，天温無疑，月生無冩，月滿無補，月郭空無治。
是以天寒无刺，天温无疑，月生无写，月满无补，月郭空无治。
Shì yǐ tiān hán wú cì, tiān wēn wú yí, yuè shēng wú xiè, yuè mǎn wú bǔ, yuè guō kōng wú zhì.
所以天气寒冷时不要针刺，天气温暖时不必迟疑；月初始生时不要用泻法，月圆时不要用补法，月轮亏空时不要施治。
Therefore in cold weather do not needle, in warm weather do not hesitate; while the moon waxes do not drain, when it is full do not supplement, and when its rim is empty do not treat at all.
12
是謂得時而調之，因天之序，盛虚之時，移光定位，正立而待之。
是谓得时而调之，因天之序，盛虚之时，移光定位，正立而待之。
Shì wèi dé shí ér tiáo zhī, yīn tiān zhī xù, shèng xū zhī shí, yí guāng dìng wèi, zhèng lì ér dài zhī.
这就叫把握时机而施调治：顺着天时的次序、盛衰虚实之时，观测日月光影的推移以定部位，正身而立以等待其时。
This is called regulating by seizing the moment: follow the sequence of heaven, the seasons of abundance and emptiness; track the shifting light to fix the position; stand square and wait for it.
13
故日月生而冩，是謂藏虚。
故日月生而写，是谓藏虚。
Gù rì yuè shēng ér xiè, shì wèi zàng xū.
所以在月初始生之时而用泻法，叫做使五脏之气虚衰。
So to drain while the moon is waxing is called emptying the depot.
14
月滿而補，血氣揚溢，絡有留血，命曰重實。
月满而补，血气扬溢，络有留血，命曰重实。
Yuè mǎn ér bǔ, xuè qì yáng yì, luò yǒu liú xuè, mìng yuē chóng shí.
月圆之时而用补法，会使血气扬散充溢，络脉中留滞瘀血，这叫做重实。
To supplement at the full moon makes blood and qi brim over and leaves blood lodged in the network vessels; this is called doubled repletion.
15
月郭空而治，是謂亂經，陰陽相錯，真邪不别，沈以留止，外虚内亂，淫邪乃起。
月郭空而治，是谓乱经，阴阳相错，真邪不别，沉以留止，外虚内乱，淫邪乃起。
Yuè guō kōng ér zhì, shì wèi luàn jīng, yīn yáng xiāng cuò, zhēn xié bù bié, chén yǐ liú zhǐ, wài xū nèi luàn, yín xié nǎi qǐ.
月轮亏空之时而施治，叫做扰乱经气，使阴阳交错、真气与邪气不能分辨，邪气沉伏留止不去，外虚而内乱，淫邪于是发作。
To treat when the moon’s rim is empty is called confounding the channels: yin and yang cross, true qi and evil cannot be told apart, the evil sinks and lodges, the outside empties and the inside falls into disorder, and the licentious evil rises.
Dì yuē: xīng chén bā zhèng hé hòu?
黄帝说：星辰与八正，应当候察些什么呢？
The Emperor says: What is to be watched for in the stars and constellations and the eight standards?
17
歧伯曰：星辰者，所以制日月之行也。
歧伯曰：星辰者，所以制日月之行也。
Qí bó yuē: xīng chén zhě, suǒ yǐ zhì rì yuè zhī xíng yě.
歧伯说：星辰，是用来测度日月运行的躔度分野的。
Qibo says: The stars and constellations are what mark out the courses of the sun and moon.
Bā zhèng zhě, suǒ yǐ hòu bā fēng zhī xū xié, yǐ shí zhì zhě yě.
八正，是用来候察八方之风所来之虚邪、看它是否依其时令而至的。
The eight standards are what one watches in order to catch the empty evil of the eight winds, which arrives each in its season.
19
四時者，所以分春秋冬夏之氣所在，以時調之也。
四时者，所以分春秋冬夏之气所在，以时调之也。
Sì shí zhě, suǒ yǐ fēn chūn qiū dōng xià zhī qì suǒ zài, yǐ shí tiáo zhī yě.
四时，是用来分辨春、秋、冬、夏之气各在其位的所在，从而按时令来调治的。
The four seasons are what divide where the qi of spring, autumn, winter and summer lies, so that one may regulate by season.
20
八正之虚邪，而避之勿犯也。
八正之虚邪，而避之勿犯也。
Bā zhèng zhī xū xié, ér bì zhī wù fàn yě.
八正所候之虚邪，应当避忌它、不可触犯。
The empty evil of the eight standards is to be avoided — do not run into it.
21
以身之虚，而逢天之虚，兩虚相感，其氣至骨，入則傷五藏，工𠉀救之，弗能傷也。
以身之虚，而逢天之虚，两虚相感，其气至骨，入则伤五藏，工候救之，弗能伤也。
Yǐ shēn zhī xū, ér féng tiān zhī xū, liǎng xū xiāng gǎn, qí qì zhì gǔ, rù zé shāng wǔ zàng, gōng hòu jiù zhī, fú néng shāng yě.
以身体之虚弱，又逢天时之虚，两虚相感相应，其邪气可以直至于骨；若邪已深入而伤及五脏，医工虽有候察救疗之法，也不能免其损伤了。
When the emptiness of the body meets the emptiness of heaven, the two emptinesses stir each other and the qi reaches the bone; once it has entered and injured the five depots, the physician who watches for it and tries to rescue the patient can no longer prevent the harm.
Gù yuē tiān jì bù kě bù zhī yě.
所以说，天时之禁忌是不可不知的。
Hence it is said: the taboos of heaven must not go unknown.
23
帝曰：善。其法星辰者，余聞之矣，願聞法往古者。
帝曰：善。其法星辰者，余闻之矣，愿闻法往古者。
Dì yuē: shàn. qí fǎ xīng chén zhě, yú wén zhī yǐ, yuàn wén fǎ wǎng gǔ zhě.
黄帝说：讲得好。取法于星辰的道理，我已经听明白了；我还想听听怎样取法于往古。
The Emperor says: Good. The method of the stars and constellations I have heard; I wish to hear about modelling oneself on antiquity.
24
歧伯曰：法往古者，先知鍼經也。
歧伯曰：法往古者，先知针经也。
Qí bó yuē: fǎ wǎng gǔ zhě, xiān zhī zhēn jīng yě.
歧伯说：取法于往古，先要通晓《针经》。
Qibo says: To model oneself on antiquity is first to know the Needle Classic.
25
驗於來今者，先知日之寒温，月之虚盛，以𠉀氣之浮沈，而調之於身，觀其立有驗也。
验于来今者，先知日之寒温，月之虚盛，以候气之浮沉，而调之于身，观其立有验也。
Yàn yú lái jīn zhě, xiān zhī rì zhī hán wēn, yuè zhī xū shèng, yǐ hòu qì zhī fú chén, ér tiáo zhī yú shēn, guān qí lì yǒu yàn yě.
而取验于当今之病者，要先知日气之寒温、月之盈亏虚实，据以候察气之浮沉，而后施调治于人身，则其效验立见。
To verify it in the present, first know the cold and warmth of the sun and the emptiness and abundance of the moon, and by these watch for the floating and sinking of the qi; regulate the body accordingly, and you will see the result stand confirmed at once.
26
觀其冥冥者，言形氣榮衛之不形於外，而工獨知之。
观其冥冥者，言形气荣卫之不形于外，而工独知之。
Guān qí míng míng zhě, yán xíng qì róng wèi zhī bù xíng yú wài, ér gōng dú zhī zhī.
所谓观察那幽微冥冥之象，是说形气与营卫的变化并不显露于外，而唯有医工独能察知。
To observe what is dark and obscure means this: that the form, the qi, the construction and the defence do not show themselves outwardly, and yet the physician alone knows them.
27
以日之寒温，月之虚盛，四時氣之浮沈，參伍相合而調之，工常先見之，然而不形於外，故曰觀於冥冥焉。
以日之寒温，月之虚盛，四时气之浮沉，参伍相合而调之，工常先见之，然而不形于外，故曰观于冥冥焉。
Yǐ rì zhī hán wēn, yuè zhī xū shèng, sì shí qì zhī fú chén, cēn wǔ xiāng hé ér tiáo zhī, gōng cháng xiān jiàn zhī, rán ér bù xíng yú wài, gù yuē guān yú míng míng yān.
以日气之寒温、月之盈亏、四时气之浮沉，交错参合比类而施调治，医工常常能先见其机，然而其象并不显露于外，所以叫做观察于幽冥之中。
Taking the cold and warmth of the sun, the emptiness and abundance of the moon, and the floating and sinking of the qi in the four seasons, and cross-matching them before regulating — the physician constantly sees it first; and yet it does not appear outwardly, which is why it is called observing in the dark.
28
通於無窮者，可以傳於後世也。
通于无穷者，可以传于后世也。
Tōng yú wú qióng zhě, kě yǐ chuán yú hòu shì yě.
能通晓这无穷之变的，其道可以传于后世。
Whoever penetrates to what is inexhaustible can hand it on to later ages.
29
是故工之所以異也，然而不形見於外，故俱不能見也。
是故工之所以异也，然而不形见于外，故俱不能见也。
Shì gù gōng zhī suǒ yǐ yì yě, rán ér bù xíng jiàn yú wài, gù jù bù néng jiàn yě.
这就是医工之所以高出于常人之处；然而其象并不显形于外，所以众人皆不能见。
This is wherein the physician differs from others; and yet because it does not take shape outwardly, everyone alike fails to see it.
30
視之無形，嘗之無味，故謂冥冥，若神髣髴。
视之无形，尝之无味，故谓冥冥，若神仿佛。
Shì zhī wú xíng, cháng zhī wú wèi, gù wèi míng míng, ruò shén fǎng fú.
视之而无形可见，尝之而无味可辨，所以叫做冥冥，就像神明那样若有若无、恍惚难名。
Looked at, it has no form; tasted, it has no flavour. Therefore it is called dark and obscure, like something numinous, dimly glimpsed.
Xū xié zhě, bā zhèng zhī xū xié qì yě.
所谓虚邪，就是八正所候之八方虚风之邪气。
The empty evil is the evil qi of the emptiness of the eight standards.
32
正邪者，身形若用力，汗出，腠理開，逢虚風，其中人也微，故莫知其情，莫見其形。
正邪者，身形若用力，汗出，腠理开，逢虚风，其中人也微，故莫知其情，莫见其形。
Zhèng xié zhě, shēn xíng ruò yòng lì, hàn chū, còu lǐ kāi, féng xū fēng, qí zhòng rén yě wēi, gù mò zhī qí qíng, mò jiàn qí xíng.
所谓正邪，是指身体正当用力、汗出而腠理开泄之时，适逢虚风，其中伤人体轻微，所以无人知其为病之情由，也无人见其为邪之形迹。
The upright evil is this: when the body is exerting itself, sweat comes out and the interstices open, and one meets an empty wind. Its striking of the person is slight, and so no one knows what is happening and no one sees its form.
Shàng gōng jiù qí méng yá, bì xiān jiàn sān bù jiǔ hòu zhī qì, jìn tiáo bù bài ér jiù zhī, gù yuē shàng gōng.
上等的医工救治疾病于萌芽之初，必先察见三部九候之气，尽其调治之力于未败之时而救治之，所以叫做上工。
The superior physician rescues it at the sprout: he must first see the qi of the three regions and nine indicators, and rescue it while it can still be fully regulated and has not yet been ruined. Hence he is called the superior physician.
34
下工救其已成，救其已敗，救其已成者，言不知三部九𠉀之相失，因病而敗之也。
下工救其已成，救其已败，救其已成者，言不知三部九候之相失，因病而败之也。
Xià gōng jiù qí yǐ chéng, jiù qí yǐ bài, jiù qí yǐ chéng zhě, yán bù zhī sān bù jiǔ hòu zhī xiāng shī, yīn bìng ér bài zhī yě.
下等的医工则救治于病已成形之后、救治于正气已败之时。所谓救治于已成形者，是说不知三部九候之气相互失调，以致因循病势而使正气败坏。
The inferior physician rescues what is already formed and rescues what is already ruined; and to rescue what is already formed means not knowing how the three regions and nine indicators lose their correspondence, and so letting the disease ruin the patient.
35
知其所在者，知診三部九𠉀之病脉處而治之，故曰守其門户焉。
知其所在者，知诊三部九候之病脉处而治之，故曰守其门户焉。
Zhī qí suǒ zài zhě, zhī zhěn sān bù jiǔ hòu zhī bìng mài chù ér zhì zhī, gù yuē shǒu qí mén hù yān.
能知病之所在的，是懂得诊察三部九候之病脉所处而施治，所以叫做守住其门户。
To know where it lies is to know how to examine the site of the sick vessel among the three regions and nine indicators and treat it there; hence it is called guarding the gate.
36
莫知其情，而見邪形也。
莫知其情，而见邪形也。
Mò zhī qí qíng, ér jiàn xié xíng yě.
下工不能预知其病情，只能待邪气已成形而后见之。
They do not know what is happening and only see the evil once it has taken form.
37
帝曰：余聞補冩，未得其意。
帝曰：余闻补写，未得其意。
Dì yuē: yú wén bǔ xiè, wèi dé qí yì.
黄帝说：我听人讲补泻之法，却未能领会其中的意旨。
The Emperor says: I have heard of supplementing and draining, but I have not grasped what is meant.
38
歧伯曰：冩必用方，方者，以氣方盛也，以月方。滿也，以日方温也，以身方定也。
歧伯曰：写必用方，方者，以气方盛也，以月方。满也，以日方温也，以身方定也。
Qí bó yuē: xiè bì yòng fāng, fāng zhě, yǐ qì fāng shèng yě, yǐ yuè fāng mǎn yě, yǐ rì fāng wēn yě, yǐ shēn fāng dìng yě.
歧伯说：泻法必须用「方」，所谓方，就是当其气正盛之时、月亮正圆满之时、日气正温和之时、身体正安定之时而施之。
Qibo says: Draining must use the square; and the square means acting when the qi is just then at its height, when the moon is just then full, when the sun is just then warm, and when the body is just then settled.
39
以息方吸而内鍼，乃復𠉀其方吸而轉鍼，乃復𠉀其方呼而徐引鍼。
以息方吸而内针，乃复候其方吸而转针，乃复候其方呼而徐引针。
Yǐ xī fāng xī ér nà zhēn, nǎi fù hòu qí fāng xī ér zhuǎn zhēn, nǎi fù hòu qí fāng hū ér xú yǐn zhēn.
在病人正在吸气时进针，再候其正在吸气时捻转其针，再候其正在呼气时缓缓引出其针。
Insert the needle as the breath is just then being drawn in; then, waiting for the next drawn-in breath, turn the needle; then, waiting for the breath just then being let out, draw the needle slowly out.
40
故曰冩必用方，其氣而行焉。
故曰写必用方，其气而行焉。
Gù yuē xiè bì yòng fāng, qí qì ér xíng yān.
所以说泻法必须用方，借其气之方盛而行之。
Hence it is said: draining must use the square — it proceeds with the qi at its height.
41
𥙷必用員，員者，行也，行者，移也。
补必用员，员者，行也，行者，移也。
Bǔ bì yòng yuán, yuán zhě, xíng yě, xíng zhě, yí yě.
补法必须用「员」，所谓员，就是行散，所谓行，就是移引其气。
Supplementing must use the round; and the round means moving, and moving means shifting.
42
剌必中其榮，復以吸排鍼也。
刺必中其荣，复以吸排针也。
Cì bì zhòng qí róng, fù yǐ xī pái zhēn yě.
针刺必须中于营血之分，再随其吸气而推排其针。
The needle must strike the construction, and then the needle is pushed along with the drawn-in breath.
43
故員與方非鍼也。
故员与方非针也。
Gù yuán yǔ fāng fēi zhēn yě.
所以员与方并非指针具之形状，而是指用针之法度。
Thus round and square are not the needle itself.
44
故養神者，必知形之肥瘦榮衛，血氣之盛衰。
故养神者，必知形之肥瘦荣卫，血气之盛衰。
Gù yǎng shén zhě, bì zhī xíng zhī féi shòu róng wèi, xuè qì zhī shèng shuāi.
所以善于养神的医者，必先知道形体之肥瘦、营卫之运行，以及血气之盛衰。
Therefore one who nourishes the spirit must know the fatness and thinness of the form, the construction and defence, and the abundance and decline of blood and qi.
45
血氣者，人之神，不可不謹養。
血气者，人之神，不可不谨养。
Xuè qì zhě, rén zhī shén, bù kě bù jǐn yǎng.
血气就是人的神气之所寄，不可不谨慎地调养。
Blood and qi are the spirit of the person; they cannot but be carefully nourished.
46
帝曰：妙乎哉論也。合人形於陰陽四時，虚實之應，冥冥之期，其非夫子，孰能通之？
帝曰：妙乎哉论也。合人形于阴阳四时，虚实之应，冥冥之期，其非夫子，孰能通之？
Dì yuē: miào hū zāi lùn yě. hé rén xíng yú yīn yáng sì shí, xū shí zhī yìng, míng míng zhī qī, qí fēi fū zǐ, shú néng tōng zhī?
黄帝说：这论述真是精妙啊！把人的形体与阴阳四时相合，与虚实之相应、幽冥之期会相参验，若非先生，谁能通晓它呢？
The Emperor says: How subtle this discourse is. To join the human form to yin and yang and the four seasons, to the correspondence of emptiness and repletion and to the dark appointed times — who but you, my master, could penetrate it?
47
然夫子數言形與神，何謂形？何謂神？願卒聞之。
然夫子数言形与神，何谓形？何谓神？愿卒闻之。
Rán fū zǐ shuò yán xíng yǔ shén, hé wèi xíng? hé wèi shén? yuàn zú wén zhī.
然而先生屡次谈到形与神，什么叫形？什么叫神？我希望详尽地听一听。
Yet you have spoken repeatedly of form and spirit. What is form? What is spirit? I wish to hear it out to the end.
48
歧伯曰：請言，形形乎形，目冥冥，問其所病，索之於經，慧然在前。
歧伯曰：请言，形形乎形，目冥冥，问其所病，索之于经，慧然在前。
Qí bó yuē: qǐng yán, xíng xíng hū xíng, mù míng míng, wèn qí suǒ bìng, suǒ zhī yú jīng, huì rán zài qián.
歧伯说：请让我讲。所谓形，就是形见于形——眼睛虽昏暗不明，但问明其所苦之病，再于经脉中寻求，病之所在便清爽地呈现在眼前。
Qibo says: Let me speak of it. Form — giving form to form: the eyes are dark, yet ask where the disease is, seek it in the channels, and there it is, clearly, before you.
49
按之不得，不知其情，故曰形。
按之不得，不知其情，故曰形。
Àn zhī bù dé, bù zhī qí qíng, gù yuē xíng.
若切按而不得其处，便不能知其病情，所以叫做形。
If you cannot find it by pressing, and do not know what is happening, that is why it is called form.
Dì yuē: hé wèi shén?
黄帝说：什么叫神？
The Emperor says: What is spirit?
51
歧伯曰：請言神。神乎神，耳不聞，目明心開而志先，慧然獨悟，口弗能言，俱視獨見，適若昏，昭然獨明，若風吹雲，故曰神。
歧伯曰：请言神。神乎神，耳不闻，目明心开而志先，慧然独悟，口弗能言，俱视独见，适若昏，昭然独明，若风吹云，故曰神。
Qí bó yuē: qǐng yán shén. shén hū shén, ěr bù wén, mù míng xīn kāi ér zhì xiān, huì rán dú wù, kǒu fú néng yán, jù shì dú jiàn, shì ruò hūn, zhāo rán dú míng, ruò fēng chuī yún, gù yuē shén.
歧伯说：请让我讲神。神啊神——耳朵听不到它，却是眼目清明、心窍开豁而意志先觉，清爽地独自领悟，口却说不出来；众人同看而唯我独见，初时仿佛昏昧，忽然昭然独明，就像风吹散浮云一样，所以叫做神。
Qibo says: Let me speak of spirit. Spirit — oh, spirit: the ear does not hear it, yet the eye is clear, the heart opens, and the will goes ahead of all; one wakes to it alone, lucidly, and the mouth cannot say it. All look, and one alone sees; it seems at first like darkness, then it is brightly, singularly clear, like wind sweeping the clouds. Therefore it is called spirit.
52
三部九𠉀爲之原，九鍼之論，不必存也。
三部九候为之原，九针之论，不必存也。
Sān bù jiǔ hòu wéi zhī yuán, jiǔ zhēn zhī lùn, bù bì cún yě.
三部九候是它的本原；至于九针的论述，反而不必拘执了。
The three regions and nine indicators are its source; the doctrine of the nine needles need not be retained.