Classica Sinica Medica

A Discourse on the Skin Regions

皮部論

Pí bù lùn

The fifty-sixth chapter is the one the whole doctrine of the skin regions rests on, and it is a short chapter with a long reach. It opens with a question that is really a list: the skin is divided into regions, the vessels have warp and rule, the sinews have knots and networks, the bones have measure and capacity — how, then, is a region told apart, and how does an illness run its course? The answer is a single sentence: take the conduits as the rule, and the skin above them is their region. What follows is the earliest account of the twelve skin regions, given six at a time because hand and foot of the same conduit share one rule — 上下同法, the same method above and below. Each is named after a part of a door: 害蜚 for the yang brilliance, 樞持 for the lesser yang, 關樞 for the greater yang, 樞儒 for the lesser yin, 害肩 for the heart master, 關蟄 for the greater yin. Wang Bing explains each name rather than emending it — 害 is the killing qi that puts an end to growth, 儒 is compliance, 蟄 is the closing of the hibernating insect — and the newer reading, that 害蜚 is really 闔扉, the shutting of a door leaf, is set out in the collation rather than adopted here. The practice is diagnostic and it is done with the eye. Look within the region for the floating network vessels, and read their colour: much blue-green means pain, much black obstruction, yellow and red heat, much white cold; all five colours together mean cold and heat at once. When the network vessels are full the visitor goes further in and lodges in the conduit. The second half of the chapter is the sequence by which that happens, and it is the sequence the whole tradition afterwards repeats: every illness begins in the skin and its hair, the evil lodges in the network vessels, then in the conduit, then in the palace, and gathers in the stomach and intestines; lodged between sinew and bone, cold makes the sinews cramp and the bones ache, heat makes the sinews slack and the bone waste away. The chapter closes on the line that gives the regions their clinical weight — the skin has its divisions, and when what is in them does not stay in accord, great illness follows. Three things about the text as it is printed here. The quotation marks on the speeches are not in the base text and have been removed. 岐 is written 歧, as the site writes it everywhere but ch3, and 溯 is written 泝, the older graph, as settled in ch50. One graph carries two readings in this chapter: 中 is zhòng in 邪中之, to be struck by, and zhōng in the six occurrences of 部中, within.

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23 paragraphs
黄帝問曰：余聞皮有分部，脉有經紀，筋有結絡，骨有度量，其所生病各異，别其分部，左右上下，陰陽所在，病之始終，願聞其道。 黄帝问曰：余闻皮有分部，脉有经纪，筋有结络，骨有度量，其所生病各异，别其分部，左右上下，阴阳所在，病之始终，愿闻其道。
Huáng dì wèn yuē: yú wén pí yǒu fēn bù, mài yǒu jīng jì, jīn yǒu jié luò, gǔ yǒu dù liàng, qí suǒ shēng bìng gè yì, bié qí fēn bù, zuǒ yòu shàng xià, yīn yáng suǒ zài, bìng zhī shǐ zhōng, yuàn wén qí dào.
黄帝问道：我听说皮有分属的部位，脉有纵贯的纲纪，筋有结聚的网络，骨有长短大小的度量；它们所发生的病各不相同。我想听听怎样辨别其所属的部位、左右上下与阴阳之所在，以及疾病自始至终的经过。
The Emperor asks: I have heard that the skin has the regions into which it is divided, that the vessels have their warp and rule, that the sinews have their knots and networks, and that the bones have their measure and capacity — and that the illnesses each gives rise to are not the same. I wish to hear how their regions are distinguished, what lies left and right, above and below, where yin and yang are, and how an illness runs from its beginning to its end.
歧伯對曰：欲知皮部以經脉爲紀者，諸經皆然。 歧伯对曰：欲知皮部以经脉为纪者，诸经皆然。
Qí bó duì yuē: yù zhī pí bù yǐ jīng mài wéi jì zhě, zhū jīng jiē rán.
歧伯回答说：要知道皮的分区，就用经脉作纲纪；所有经脉都是这个道理。
Qi Bo answers: if you want to know the skin regions, take the channel vessels as the rule by which they are marked out; it is so with every conduit.
陽明之陽，名曰害蜚，上下同法，視其部中有浮絡者，皆陽明之絡也。 阳明之阳，名曰害蜚，上下同法，视其部中有浮络者，皆阳明之络也。
Yáng míng zhī yáng, míng yuē hài fēi, shàng xià tóng fǎ, shì qí bù zhōng yǒu fú luò zhě, jiē yáng míng zhī luò yě.
阳明的阳分之部名叫害蜚，手经与足经同一法则；诊察该部位中浮现在外的络脉，都是阳明之络。
The yang of the yang brilliance is named hài fēi. Above and below follow the same rule: the floating network vessels seen within that region are all the network of the yang brilliance.
其色多青則痛，多黑則痺，黄赤則熱，多白則寒，五色皆見，則寒熱也。 其色多青则痛，多黑则痹，黄赤则热，多白则寒，五色皆见，则寒热也。
Qí sè duō qīng zé tòng, duō hēi zé bì, huáng chì zé rè, duō bái zé hán, wǔ sè jiē jiàn, zé hán rè yě.
络色偏青的是痛，偏黑的是痺，黄赤的是热，偏白的是寒；五色同时出现，就是寒热错杂。
Where its colour is much blue-green there is pain; much black, obstruction; yellow and red, heat; much white, cold. When the five colours are all seen together, it is cold and heat.
絡盛則入客於經。 络盛则入客于经。
Luò shèng zé rù kè yú jīng.
络中邪气盛满，就会进一步客居到经脉之中。
When the network vessels are full, the evil goes in and lodges in the conduit.
陽主外，陰主内。 阳主外，阴主内。
Yáng zhǔ wài, yīn zhǔ nèi.
阳络主于外，阴络主于内。
Yang governs the outside; yin governs the within.
少陽之陽，名曰樞持。 少阳之阳，名曰枢持。
Shào yáng zhī yáng, míng yuē shū chí.
少阳的阳分之部名叫枢持。
The yang of the lesser yang is named shū chí, the pivot that holds.
上下同法，視其部中有浮絡者，皆少陽之絡也。 上下同法，视其部中有浮络者，皆少阳之络也。
Shàng xià tóng fǎ, shì qí bù zhōng yǒu fú luò zhě, jiē shào yáng zhī luò yě.
手经足经同一法则；诊察该部位中浮现在外的络脉，都是少阳之络。
Above and below follow the same rule: the floating network vessels seen within that region are all the network of the lesser yang.
絡盛則入客於經，故在陽者主内，在陰者主出，以滲於内，諸經皆然。 络盛则入客于经，故在阳者主内，在阴者主出，以渗于内，诸经皆然。
Luò shèng zé rù kè yú jīng, gù zài yáng zhě zhǔ nèi, zài yīn zhě zhǔ chū, yǐ shèn yú nèi, zhū jīng jiē rán.
络中邪盛就客居于经；所以在阳分之部主于入内，在阴分之部主于外出，由此渗灌于内。各经都是如此。
When the network vessels are full the evil goes in and lodges in the conduit. Hence what is at the yang governs going inward, and what is at the yin governs coming out, so as to percolate inward; it is so with every conduit.
太陽之陽，名曰關樞。 太阳之阳，名曰关枢。
Tài yáng zhī yáng, míng yuē guān shū.
太阳的阳分之部名叫关枢。
The yang of the greater yang is named guān shū, the bolt and the pivot.
上下同法，視其部中有浮絡者，皆太陽之絡也，絡盛則入客於經。 上下同法，视其部中有浮络者，皆太阳之络也，络盛则入客于经。
Shàng xià tóng fǎ, shì qí bù zhōng yǒu fú luò zhě, jiē tài yáng zhī luò yě, luò shèng zé rù kè yú jīng.
手经足经同一法则；诊察该部位中浮现在外的络脉，都是太阳之络；络中邪盛就客居于经。
Above and below follow the same rule: the floating network vessels seen within that region are all the network of the greater yang. When the network vessels are full, the evil goes in and lodges in the conduit.
少陰之陰，名曰樞儒，上下同法，視其部中有浮絡者，皆少陰之絡也，絡盛則入客於經，其入經也，從陽部注於經，其出者，從陰内注於骨。 少阴之阴，名曰枢儒，上下同法，视其部中有浮络者，皆少阴之络也，络盛则入客于经，其入经也，从阳部注于经，其出者，从阴内注于骨。
Shào yīn zhī yīn, míng yuē shū rú, shàng xià tóng fǎ, shì qí bù zhōng yǒu fú luò zhě, jiē shào yīn zhī luò yě, luò shèng zé rù kè yú jīng, qí rù jīng yě, cóng yáng bù zhù yú jīng, qí chū zhě, cóng yīn nèi zhù yú gǔ.
少阴的阴分之部名叫枢儒，手经足经同一法则；诊察该部位中浮现在外的络脉，都是少阴之络；络中邪盛就客居于经。其入于经，是从阳分之部注入于经；其外出者，则从阴分之内注入于骨。
The yin of the lesser yin is named shū rú. Above and below follow the same rule: the floating network vessels seen within that region are all the network of the lesser yin. When the network vessels are full the evil goes in and lodges in the conduit. Its entering the conduit is by pouring in from the yang region; what goes out from it pours from within the yin into the bone.
心主之陰，名曰害肩，上下同法，視其部中有浮絡者，皆心主之絡也，絡盛則入客於經。 心主之阴，名曰害肩，上下同法，视其部中有浮络者，皆心主之络也，络盛则入客于经。
Xīn zhǔ zhī yīn, míng yuē hài jiān, shàng xià tóng fǎ, shì qí bù zhōng yǒu fú luò zhě, jiē xīn zhǔ zhī luò yě, luò shèng zé rù kè yú jīng.
心主的阴分之部名叫害肩，手经足经同一法则；诊察该部位中浮现在外的络脉，都是心主之络；络中邪盛就客居于经。
The yin of the heart master is named hài jiān. Above and below follow the same rule: the floating network vessels seen within that region are all the network of the heart master. When the network vessels are full, the evil goes in and lodges in the conduit.
太陰之陰，名曰關蟄，上下同法，視其部中有浮絡者，皆太陰之絡也，絡盛則入客於經。 太阴之阴，名曰关蛰，上下同法，视其部中有浮络者，皆太阴之络也，络盛则入客于经。
Tài yīn zhī yīn, míng yuē guān zhé, shàng xià tóng fǎ, shì qí bù zhōng yǒu fú luò zhě, jiē tài yīn zhī luò yě, luò shèng zé rù kè yú jīng.
太阴的阴分之部名叫关蛰，手经足经同一法则；诊察该部位中浮现在外的络脉，都是太阴之络；络中邪盛就客居于经。
The yin of the greater yin is named guān zhé, the bolt that shuts away. Above and below follow the same rule: the floating network vessels seen within that region are all the network of the greater yin. When the network vessels are full, the evil goes in and lodges in the conduit.
凡十二經絡脉者，皮之部也。 凡十二经络脉者，皮之部也。
Fán shí èr jīng luò mài zhě, pí zhī bù yě.
总起来说，十二经及其络脉在体表所主的区划，就是皮之部。
All the channels and network vessels of the twelve, taken together, are the regions of the skin.
是故百病之始生也，必先於皮毛。 是故百病之始生也，必先于皮毛。
Shì gù bǎi bìng zhī shǐ shēng yě, bì xiān yú pí máo.
所以各种疾病初起，必定先发生在皮毛。
Therefore when the hundred illnesses first arise, they are necessarily first in the skin and its hair.
邪中之則腠理開，開則入客於絡脉，留而不去，傳入於經，留而不去，傳入於府，廩於腸胃。 邪中之则腠理开，开则入客于络脉，留而不去，传入于经，留而不去，传入于府，廪于肠胃。
Xié zhòng zhī zé còu lǐ kāi, kāi zé rù kè yú luò mài, liú ér bù qù, chuán rù yú jīng, liú ér bù qù, chuán rù yú fǔ, lǐn yú cháng wèi.
邪气中伤于皮，腠理就张开；张开了邪就客居于络脉，留而不去，就传入于经；再留而不去，就传入于府，聚积于肠胃。
When the evil strikes it, the interstices open; once open, the evil goes in and lodges in the network vessels. Lingering there and not leaving, it is transmitted into the conduit; lingering there and not leaving, it is transmitted into the palace, and gathers in the stomach and intestines.
邪之始入於皮也，泝然起毫毛，開腠理，其入於絡也，則絡脉盛，色變，其入客於經也，則感虚乃陷下。 邪之始入于皮也，泝然起毫毛，开腠理，其入于络也，则络脉盛，色变，其入客于经也，则感虚乃陷下。
Xié zhī shǐ rù yú pí yě, sù rán qǐ háo máo, kāi còu lǐ, qí rù yú luò yě, zé luò mài shèng, sè biàn, qí rù kè yú jīng yě, zé gǎn xū nǎi xiàn xià.
邪气初入于皮时，恶寒而毫毛竖起，腠理开泄；入于络时，络脉盛满而颜色改变；客于经时，因经气虚而被邪乘，脉气陷下。
When the evil first enters the skin, there is a shivering that raises the down and opens the interstices. On entering the network vessels, those vessels are full and the colour changes. On lodging in the conduit, emptiness is felt there and the vessel then sinks.
其留於筋骨之間，寒多則筋攣骨痛，熱多則筋弛骨消，肉爍䐃破，毛直而敗。 其留于筋骨之间，寒多则筋挛骨痛，热多则筋弛骨消，肉烁䐃破，毛直而败。
Qí liú yú jīn gǔ zhī jiān, hán duō zé jīn luán gǔ tòng, rè duō zé jīn chí gǔ xiāo, ròu shuò jùn pò, máo zhí ér bài.
邪留于筋骨之间，寒多的就筋脉拘挛、骨节疼痛，热多的就筋脉弛缓、骨肉消烁，肌肉销铄而䐃肉破败，毛发竖立枯槁而败坏。
Lodged between the sinews and the bones: where cold predominates the sinews cramp and the bones ache; where heat predominates the sinews slacken and the bone wastes away, the flesh is scorched and the raised flesh breaks, the hair stands upright and is spoiled.
帝曰：夫子言皮之十二部，其生病皆何如？歧伯曰：皮者，脉之部也。 帝曰：夫子言皮之十二部，其生病皆何如？歧伯曰：皮者，脉之部也。
Dì yuē: fú zǐ yán pí zhī shí èr bù, qí shēng bìng jiē hé rú? Qí bó yuē: pí zhě, mài zhī bù yě.
黄帝说：先生所说的皮之十二部，它们发生的病都是怎样的？歧伯说：皮是脉在体表所主的部位。
The Emperor says: you speak of the twelve regions of the skin — what are the illnesses they give rise to, in each case? Qi Bo says: the skin is the region of the vessels.
邪客於皮，則腠理開，開則邪入客於絡脉，絡脉滿則注於經脉，經脉滿則入舍於府藏也。 邪客于皮，则腠理开，开则邪入客于络脉，络脉满则注于经脉，经脉满则入舍于府藏也。
Xié kè yú pí, zé còu lǐ kāi, kāi zé xié rù kè yú luò mài, luò mài mǎn zé zhù yú jīng mài, jīng mài mǎn zé rù shè yú fǔ zàng yě.
邪客于皮，腠理就张开；张开了邪就客居于络脉；络脉满了就注入经脉；经脉满了就入舍于府藏。
When the evil lodges in the skin, the interstices open; once open, the evil goes in and lodges in the network vessels; when these are full it pours into the channel vessels; when the channel vessels are full it enters and takes up its abode in the depots and viscera.
故皮者有分部，不與而生大病也。 故皮者有分部，不与而生大病也。
Gù pí zhě yǒu fēn bù, bù yǔ ér shēng dà bìng yě.
所以皮各有其分属的部位；皮部之气不与经脉调和，邪气就会内传而生大病。
Hence the skin has regions into which it is divided: when what is in them does not keep accord, great illness arises.
帝曰：善。 帝曰：善。
Dì yuē: shàn.
黄帝说：讲得好。
The Emperor says: good.

Textual notes

Readings follow the base edition; significant variants are recorded here.

  1. 黄帝問曰：余聞皮有分部黄帝问曰：余闻皮有分部

    來稿於五處「曰」下加現代引號「““””」各五，底本既無標點亦無引號；此从底本，五組引號並回刪，第四十九、五十、五十四篇同例。

  2. 歧伯對曰歧伯对曰

    底本作「岐」，从山；此从全站通例改作从止之「歧」，讀 qí，全站止第三篇作「岐」，第五十四篇同例；「歧伯」本篇二見。

  3. 别其分部别其分部

    底本作「别」，為「別」之俗字，讀 bié；第七篇「陰陽别論」同例，此从底本原字，不改从今字。

  4. 泝然起毫毛溯然起毫毛

    底本作「泝」，从水从斥，讀 sù，「溯」之古字；王冰注「泝然，惡寒也；起謂毛起竪也」。通行本多作「溯」，來稿亦作「溯」，此从底本；第五十篇「泝泝然寒慄」同例。

  5. 視其部中有浮絡者视其部中有浮络者

    本篇「中」同篇兩讀：「部中」六見讀 zhōng，在内也；「邪中之」一見讀 zhòng，中傷也。二字之分从王冰注「邪中之則腠理開」。

  6. 名曰害蜚名曰害蜚

    「害蜚」「害肩」之害皆讀 hài：王冰注陽明「蜚，生化也；害，殺氣也；殺氣行則生化弭，故曰害蜚」，注心主「氣不和則妨害肩掖之動運」，害取殺伐、妨害之義。一說「害蜚」即「闔扉」，害通闔讀 hé，馬蒔、丹波元簡主之；此從王冰，存其說。

  7. 名曰樞儒名曰枢儒

    「儒」讀 rú：王冰注「儒，順也，守要而順陰陽開闔之用也」。新校正云《甲乙經》「儒」作「檽」，故「樞儒」一作「樞檽」。

  8. 名曰關蟄名曰关蛰

    「蟄」讀 zhé：王冰注「關閉蟄類，使順行藏」，取閉藏之義。新校正云《甲乙經》「蟄」作「執」。

  9. 名曰關樞名曰关枢

    「關」讀 guān、「樞」讀 shū：王冰注「關司外動，以靜鎮為事，如樞之運，則氣和平也」；又注少陽「樞持」曰「樞謂樞要，持謂執持」，持讀 chí。六名皆取門戶之器為喻，本篇各一見。

  10. 廩於腸胃廪于肠胃

    底本作「廩」，讀 lǐn：王冰注「廩，積也，聚也」，謂邪氣聚積於腸胃。與第二十九篇「稟」讀 bǐng（稟受水穀之氣）者別字別讀，第八篇「倉廩」同讀 lǐn。

  11. 肉爍䐃破肉烁䐃破

    「䐃」讀 jùn，肉之突起處；王冰注「䐃者肉之標，故肉消則䐃破」。一說讀 qún。第十九篇「破䐃脱肉」已定讀 jùn，本篇一見。

  12. 不與而生大病也不与而生大病也

    「與」讀 yǔ：新校正云《甲乙經》「不與」作「不愈」，全元起本作「不與」，元起注「氣不與經脉和調，則氣傷於外，邪流入於內，必生大病也」。此从底本作「不與」。

  13. 骨有度量骨有度量

    「度」讀 dù、「量」讀 liàng，皆名詞，謂骨有大小長短之度、可容之量；第二十八篇「形度、骨度」讀 dù 同例。動詞「度其兩乳間」讀 duó，見第二十四篇。

  14. 五色皆見五色皆见

    「見」讀 jiàn，見到、看得出也；第十九篇「善者不可得見，惡者可見」同例。一說讀 xiàn（現），作顯現解，此不取。

Cite this page

APA

Huangdi Neijing · Suwen 黃帝內經素問 (c. 3rd c. BCE – 1st c. CE; recension c. 762 CE). Pí bù lùn 皮部論 [A Discourse on the Skin Regions], Chapter 56. In Classica Sinica Medica. Base text: 《重廣補註黃帝內經素問》二十四卷，唐·王冰注，宋·林億、孫奇、高保衡等校正，宋·孫兆重改誤。據上海涵芬樓《四部叢刊初編》影印明嘉靖二十九年（1550）顧從德覆宋刊本錄入，卷一牌記題「上海涵芬樓景印明顧氏翻宋本」。底本與影印本均屬公有領域。 Retrieved 10 October 2026, from https://classicstcm.com/classics/huangdi-neijing-suwen/skin-regions/

MLA

"Pí bù lùn 皮部論 [A Discourse on the Skin Regions]." Huangdi Neijing · Suwen 黃帝內經素問, chapter 56, Classica Sinica Medica, 2026, https://classicstcm.com/classics/huangdi-neijing-suwen/skin-regions/. Accessed 10 Oct. 2026. Base text: 《重廣補註黃帝內經素問》二十四卷，唐·王冰注，宋·林億、孫奇、高保衡等校正，宋·孫兆重改誤。據上海涵芬樓《四部叢刊初編》影印明嘉靖二十九年（1550）顧從德覆宋刊本錄入，卷一牌記題「上海涵芬樓景印明顧氏翻宋本」。底本與影印本均屬公有領域。

Chinese scholarly

《黃帝內經素問·皮部論》（Huángdì Nèijīng Sùwèn）。《重廣補註黃帝內經素問》二十四卷，唐·王冰注，宋·林億、孫奇、高保衡等校正，宋·孫兆重改誤。據上海涵芬樓《四部叢刊初編》影印明嘉靖二十九年（1550）顧從德覆宋刊本錄入，卷一牌記題「上海涵芬樓景印明顧氏翻宋本」。底本與影印本均屬公有領域。Classica Sinica Medica，2026 年 10 月 10 日 存取，https://classicstcm.com/classics/huangdi-neijing-suwen/skin-regions/。

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