曰：夫三陽天爲業，上下無常，合而病至，偏害陰陽。雷公曰：三陽莫當，請聞其解。帝曰：三陽獨至者，是三陽并至。并至如風雨，上爲巔疾，下爲漏病，外無期，内無正，不中經紀，診無上下，以書别。
曰：夫三阳天为业，上下无常，合而病至，偏害阴阳。雷公曰：三阳莫当，请闻其解。帝曰：三阳独至者，是三阳并至。并至如风雨，上为巅疾，下为漏病，外无期，内无正，不中经纪，诊无上下，以书别。
Yuē: fú sān yáng tiān wéi yè, shàng xià wú cháng, hé ér bìng zhì, piān hài yīn yáng. Léi gōng yuē: sān yáng mò dāng, qǐng wén qí jiě. Dì yuē: sān yáng dú zhì zhě, shì sān yáng bìng zhì. Bìng zhì rú fēng yǔ, shàng wéi diān jí, xià wéi lòu bìng, wài wú qī, nèi wú zhèng, bù zhòng jīng jì, zhěn wú shàng xià, yǐ shū bié.
Huang Di said: the three yang have heaven for their work; above and below there is no constancy, and when they join, illness comes, and yin and yang are harmed out of measure. Lei Gong said: the three yang cannot be withstood; I ask to hear what explains them. Huang Di said: when the three yang come alone, it is the three yang arriving joined. They arrive joined like wind and rain: above they make illness of the crown, below illness of leakage, the passing of urine and stool without restraint. Without there is no season to expect, within there is no rule, they do not hit the warp and weft of the channels, and in the diagnosis there is neither above nor below — one tells them apart only by what is written down.
「三陽」本篇7見，此三段四見；「三陽者，至陽也」一句，為全篇三陽之定義；王冰注「三陽天為業」，以太陽為父、父為天為說；此處三陽之脈絡：天為業而上下無常，獨至而并至，上為巔疾、下為漏病
帝曰：三陽爲經，二陽爲維，一陽爲游部，此知五藏終始。三陽爲表，二陰爲裏，一陰至絶，作朔晦却具合，以正其理。
帝曰：三阳为经，二阳为维，一阳为游部，此知五藏终始。三阳为表，二阴为里，一阴至绝，作朔晦却具合，以正其理。
Dì yuē: sān yáng wéi jīng, èr yáng wéi wéi, yī yáng wéi yóu bù, cǐ zhī wǔ zàng zhōng shǐ. Sān yáng wéi biǎo, èr yīn wéi lǐ, yī yīn zhì jué, zuò shuò huì què jù hé, yǐ zhèng qí lǐ.
Huang Di said: The three yang are the warp, the two yang the weft, the one yang the roaming division — by this one knows the beginning and the end of the five viscera. The three yang are the outer, the two yin the inner; the one yin comes to its utter end, making new moon and dark moon, and yet joins with them: by this the principle is set right.
「三陽」本篇8見，與「三陽爲表」「三陽一陰」「三陽獨至」諸處並見；「三陽爲經，二陽爲維，一陽爲游部」，以經、維、部三者定六脉之位；第七十五篇之三陽指三陽經，此則以部位言，同名而異用
三陽絶，三陰微，是爲少氣。
三阳绝，三阴微，是为少气。
Sān yáng jué, sān yīn wēi, shì wéi shǎo qì.
“When the three yang are cut off and the three yin are faint, this is scant qi.”
「三陽」本篇1見，止此一見；「三陽絕，三陰微，是為少氣」；此目為第七十八篇所立，彼以三陽言經，此以三陽之氣言其絕，同名而異用
三陽經絡皆受其病，而未入於藏者，故可汗而已。
三阳经络皆受其病，而未入于藏者，故可汗而已。
Sān yáng jīng luò jiē shòu qí bìng, ér wèi rù yú zàng zhě, gù kě hàn ér yǐ.
When all three yang channels and network vessels have received the disease but it has not yet entered the depots, it can be resolved by sweating.
「三陽」本篇2見，此為首見；「三陽經絡皆受其病」，三陽謂太陽、陽明、少陽；未入於藏故可汗，此為熱病汗法之界
帝曰：太陽藏何象？歧伯曰：象三陽而浮也。
帝曰：太阳脏何象？歧伯曰：象三阳而浮也。
Dì yuē: tài yáng zàng hé xiàng? Qí bó yuē: xiàng sān yáng ér fú yě.
The Emperor says: What picture does the greater yang viscus give? Qibo says: It images the three yang and is floating.
「象三陽而浮」；太陽藏之脉象三陽而浮，三陽謂三陽之氣俱盛；與下句「一陽獨嘯」相對，一盛一獨
巨陽虚則腰背頭項痛，三陽俱虚，則陰氣勝，陰氣勝則骨寒而痛。寒生於内，故中外皆寒。
巨阳虚则腰背头项痛，三阳俱虚，则阴气胜，阴气胜则骨寒而痛。寒生于内，故中外皆寒。
Jù yáng xū zé yāo bèi tóu xiàng tòng, sān yáng jù xū, zé yīn qì shèng, yīn qì shèng zé gǔ hán ér tòng. Hán shēng yú nèi, gù zhōng wài jiē hán.
When great yang is vacuous the lower back, back, head and nape ache; when the three yang are all vacuous the yin qi prevails, and when the yin qi prevails the bones are cold and ache. The cold is generated within, and so inner and outer are both cold.
「三陽俱虚，則陰氣勝」；巨陽虚而三陽俱虚，陰勝則骨寒而痛；與 75 篇三陽之專論有別，此為手足三陽之總稱
脹取三陽，飱泄取三陰。今夫五藏之有疾也，譬猶刺也，猶污也，猶結也，猶閉也。刺雖久，猶可拔也；污雖久，猶可雪也；結雖久，猶可解也；閉雖久，猶可決也。或言久疾之不可取者，非其説也。夫善用鍼者，取其疾也，猶拔刺也，猶雪污也，猶解結也，猶決閉也，疾雖久，猶可畢也。言不可治者，未得其術也。
胀取三阳，飧泄取三阴。今夫五藏之有疾也，譬犹刺也，犹污也，犹结也，犹闭也。刺虽久，犹可拔也；污虽久，犹可雪也；结虽久，犹可解也；闭虽久，犹可决也。或言久疾之不可取者，非其说也。夫善用针者，取其疾也，犹拔刺也，犹雪污也，犹解结也，犹决闭也，疾虽久，犹可毕也。言不可治者，未得其术也。
Zhàng qǔ sān yáng, sūn xiè qǔ sān yīn. jīn fū wǔ zàng zhī yǒu jí yě, pì yóu cì yě, yóu wū yě, yóu jié yě, yóu bì yě. cì suī jiǔ, yóu kě bá yě; wū suī jiǔ, yóu kě xuě yě; jié suī jiǔ, yóu kě jiě yě; bì suī jiǔ, yóu kě jué yě. huò yán jiǔ jí zhī bù kě qǔ zhě, fēi qí shuō yě. fū shàn yòng zhēn zhě, qǔ qí jí yě, yóu bá cì yě, yóu xuě wū yě, yóu jiě jié yě, yóu jué bì yě, jí suī jiǔ, yóu kě bì yě. yán bù kě zhì zhě, wèi dé qí shù yě.
For distension take the three yang; for grain diarrhoea take the three yin. Now when the five viscera are ill, it is like a thorn, like a stain, like a knot, like a closure. Though the thorn be long in, it can still be pulled; though the stain be old, it can still be washed; though the knot be old, it can still be untied; though the closure be old, it can still be opened. To say that a long-standing illness cannot be taken away is not a true statement. One who is skilled with the needle takes away illness as one pulls a thorn, washes a stain, unties a knot, opens a closure; though the illness be old, it can still be finished. To say it cannot be cured is to have not obtained the method.
「脹取三陽」：脹病取三陽經，以陽氣不行則脹；與下句「飱泄取三陰」對舉，一寫一補。
手太陽小腸者，上合於太陽，出于少澤，少澤，小指之端也，爲井金；溜于前谷，前谷，在手外廉本節前陷者中也，爲滎；注于後谿，後谿者，在手外側本節之後也，爲腧；過于腕骨，腕骨在手外側腕骨之前，爲原；行于陽谷，陽谷，在鋭骨之下陷者中也，爲經；入于小海，小海，在肘内大骨之外，去端半寸陷者中也，伸臂而得之，爲合，手太陽經也。太腸上合手陽明，出于商陽，商陽，大指次指之端也，爲井金；溜于本節之前二間，爲滎；注于本節之後三間，爲腧；過于合谷，合谷，在大指歧骨之間，爲原；行于陽谿，陽谿在兩筋間陷者中也，爲經；入于曲池，在肘外輔骨陷者中，屈臂而得之，爲合，手陽明也。是謂五藏六府之腧，五五二十五腧，六六三十六腧也。六府皆出足之三陽，上合于手者也。
手太阳小肠者，上合于太阳，出于少泽，少泽，小指之端也，为井金；溜于前谷，前谷，在手外廉本节前陷者中也，为荥；注于后溪，后溪者，在手外侧本节之后也，为腧；过于腕骨，腕骨在手外侧腕骨之前，为原；行于阳谷，阳谷，在锐骨之下陷者中也，为经；入于小海，小海，在肘内大骨之外，去端半寸陷者中也，伸臂而得之，为合，手太阳经也。太肠上合手阳明，出于商阳，商阳，大指次指之端也，为井金；溜于本节之前二间，为荥；注于本节之后三间，为腧；过于合谷，合谷，在大指歧骨之间，为原；行于阳溪，阳溪在两筋间陷者中也，为经；入于曲池，在肘外辅骨陷者中，屈臂而得之，为合，手阳明也。是谓五藏六府之腧，五五二十五腧，六六三十六腧也。六府皆出足之三阳，上合于手者也。
shǒu tài yáng xiǎo cháng zhě, shàng hé yú tài yáng, chū yú shào zé, shào zé, xiǎo zhǐ zhī duān yě, wéi jǐng jīn; liū yú qián gǔ, qián gǔ, zài shǒu wài lián běn jié qián xiàn zhě zhōng yě, wéi yíng; zhù yú hòu xī, hòu xī zhě, zài shǒu wài cè běn jié zhī hòu yě, wéi shù; guò yú wàn gǔ, wàn gǔ zài shǒu wài cè wàn gǔ zhī qián, wéi yuán; xíng yú yáng gǔ, yáng gǔ, zài ruì gǔ zhī xià xiàn zhě zhōng yě, wéi jīng; rù yú xiǎo hǎi, xiǎo hǎi, zài zhǒu nèi dà gǔ zhī wài, qù duān bàn cùn xiàn zhě zhōng yě, shēn bì ér dé zhī, wéi hé, shǒu tài yáng jīng yě. tài cháng shàng hé shǒu yáng míng, chū yú shāng yáng, shāng yáng, dà zhǐ cì zhǐ zhī duān yě, wéi jǐng jīn; liū yú běn jié zhī qián èr jiān, wéi yíng; zhù yú běn jié zhī hòu sān jiān, wéi shù; guò yú hé gǔ, hé gǔ, zài dà zhǐ qí gǔ zhī jiān, wéi yuán; xíng yú yáng xī, yáng xī zài liǎng jīn jiān xiàn zhě zhōng yě, wéi jīng; rù yú qū chí, zài zhǒu wài fǔ gǔ xiàn zhě zhōng, qū bì ér dé zhī, wéi hé, shǒu yáng míng yě. shì wèi wǔ zàng liù fǔ zhī shù, wǔ wǔ èr shí wǔ shù, liù liù sān shí liù shù yě. liù fǔ jiē chū zú zhī sān yáng, shàng hé yú shǒu zhě yě.
The hand taiyang small intestine joins above with taiyang, and emerges at Shaoze. Shaoze is at the tip of the little finger, and is the well-metal. It flows to Qiangu; Qiangu is in front of the section on the outer border of the hand, in the hollow, and is the spring. It pours into Houxi; Houxi is on the outer side of the hand behind the section, and is the stream. It passes to Wangu; Wangu is in front of the wrist bone on the outer side of the hand, and is the source. It moves to Yanggu; Yanggu is below the sharp bone, in the hollow, and is the river. It enters Xiaohai; Xiaohai is outside the great bone inside the elbow, half a cun from its end, in the hollow, reached by stretching the arm, and is the sea. This is the hand taiyang channel. The large intestine joins above with hand yangming, and emerges at Shangyang. Shangyang is at the tip of the next toe of the great finger, and is the well-metal. It flows to Erjian, in front of the section, and is the spring. It pours into Sanjian, behind the section, and is the stream. It passes to Hegu; Hegu is between the forked bones of the thumb, and is the source. It moves to Yangxi; Yangxi is in the hollow between two sinews, and is the river. It enters Quchi; Quchi is in the hollow of the supporting bone outside the elbow, reached by bending the arm, and is the sea. This is hand yangming. These are the transporting points of the five zang and six fu: five times five, twenty-five points; six times six, thirty-six points. The six fu all emerge from the three yang of the foot and join above with the hand.
「六府皆出足之三陽」一句，為全篇表法之綱：大腸出足陽明，小腸出足太陽，三焦出足少陽，而上合於手。
夫氣之在脉也，邪氣在上者，言邪氣之中人也高，故邪氣在上也。濁氣在中者，言水榖皆入于胃，其精氣上注於肺，濁溜于腸胃，言寒温不適，飲食不節，而病生于腸胃，故命曰濁氣在中也。清氣在下者，言清濕地氣之中人也，必從足始，故曰清氣在下也。鍼陷脉則邪氣出者，取之上；鍼中脉則濁氣出者取之陽明合也。鍼大深則邪氣反沉者，言淺浮之病，不欲深刺也，深則邪氣從之入，故曰反沉也。皮肉筋脉，各有所處者，言經絡各有所主也。取五脉者死，言病在中，氣不足，但用鍼盡大寫其諸陰之脉也。取三陽之脉者，唯言盡寫三陽之氣，令病人恇然不復也。奪陰者死，言取尺之五里，五徃者也。奪陽者狂，正言也。
夫气之在脉也，邪气在上者，言邪气之中人也高，故邪气在上也。浊气在中者，言水榖皆入于胃，其精气上注于肺，浊溜于肠胃，言寒温不适，饮食不节，而病生于肠胃，故命曰浊气在中也。清气在下者，言清湿地气之中人也，必从足始，故曰清气在下也。针陷脉则邪气出者，取之上；针中脉则浊气出者取之阳明合也。针大深则邪气反沉者，言浅浮之病，不欲深刺也，深则邪气从之入，故曰反沉也。皮肉筋脉，各有所处者，言经络各有所主也。取五脉者死，言病在中，气不足，但用针尽大写其诸阴之脉也。取三阳之脉者，唯言尽写三阳之气，令病人恇然不复也。夺阴者死，言取尺之五里，五往者也。夺阳者狂，正言也。
fū qì zhī zài mài yě, xié qì zài shàng zhě, yán xié qì zhī zhòng rén yě gāo, gù xié qì zài shàng yě. zhuó qì zài zhōng zhě, yán shuǐ gǔ jiē rù yú wèi, qí jīng qì shàng zhù yú fèi, zhuó liū yú cháng wèi, yán hán wēn bù shì, yǐn shí bù jié, ér bìng shēng yú cháng wèi, gù mìng yuē zhuó qì zài zhōng yě. qīng qì zài xià zhě, yán qīng shī dì qì zhī zhòng rén yě, bì cóng zú shǐ, gù yuē qīng qì zài xià yě. zhēn xiàn mài zé xié qì chū zhě, qǔ zhī shàng; zhēn zhòng mài zé zhuó qì chū zhě qǔ zhī yáng míng hé yě. zhēn tài shēn zé xié qì fǎn chén zhě, yán qiǎn fú zhī bìng, bù yù shēn cì yě, shēn zé xié qì cóng zhī rù, gù yuē fǎn chén yě. pí ròu jīn mài, gè yǒu suǒ chù zhě, yán jīng luò gè yǒu suǒ zhǔ yě. qǔ wǔ mài zhě sǐ, yán bìng zài zhōng, qì bù zú, dàn yòng zhēn jǐn dà xiě qí zhū yīn zhī mài yě. qǔ sān yáng zhī mài zhě, wéi yán jǐn xiě sān yáng zhī qì, lìng bìng rén kuāng rán bù fù yě. duó yīn zhě sǐ, yán qǔ chǐ zhī wǔ lǐ, wǔ wǎng zhě yě. duó yáng zhě kuáng, zhèng yán yě.
That the qi in the vessels has the evil qi above means the evil qi strikes a person high, and therefore the evil qi is above. That the turbid qi is in the middle means water and grain both enter the stomach, their essence pours upward into the lung, and the turbid flows into the intestines and stomach; it speaks of cold and warmth being unsuitable and food and drink being without measure, so that disease arises in the intestines and stomach, and therefore it is named turbid qi in the middle. That the clear qi is below means the clear and damp qi of the earth, when it strikes a person, invariably begins at the feet, and therefore it is said the clear qi is below. Needling the sunken vessel so that the evil qi goes out means taking the upper part; needling the vessel so that the turbid qi goes out means taking the sea point of yangming. Needling too deeply so that the evil qi instead sinks means that a shallow, floating disease should not be needled deeply, for if it is deep the evil qi follows the needle inward, and therefore it is said to sink instead. That skin, flesh, sinew and vessel each have their place means the channels and network vessels each have what they govern. Taking the five vessels means death: it speaks of disease in the middle with insufficient qi, yet using the needle to drain all the yin vessels. Taking the vessels of the three yang only speaks of draining the qi of the three yang completely, so that the patient is left cowering and does not recover. Seizing yin means death: it speaks of taking Wuli on the cubit, the place of the five goings. Seizing yang means madness: this is said rightly.
「三陽」小鍼解第5段見，義與本條相合，引全段為證。
皮寒𤍠者，不可附席，毛髮焦，鼻槁腊，不得汗。取三陽之絡，以補手太陰。肌寒𤍠者，肌痛，毛髮焦而脣槁腊，不得汗。取三陽于下，以去其血者，補足太陰以出其汗。
皮寒𤍠者，不可附席，毛发焦，鼻槁腊，不得汗。取三阳之络，以补手太阴。肌寒𤍠者，肌痛，毛发焦而唇槁腊，不得汗。取三阳于下，以去其血者，补足太阴以出其汗。
pí hán rè zhě, bù kě fù xí, máo fà jiāo, bí gǎo xī, bù dé hàn. qǔ sān yáng zhī luò, yǐ bǔ shǒu tài yīn. jī hán rè zhě, jī tòng, máo fà jiāo ér chún gǎo xī, bù dé hàn. qǔ sān yáng yú xià, yǐ qù qí xuè zhě, bǔ zú tài yīn yǐ chū qí hàn.
In cutaneous cold-damage fever the patient cannot lie against a mat; the hair is scorched, the nose is dry as cured meat, and no sweat comes. Take the luo vessels of the three yang and tonify hand taiyin. In muscular cold-damage fever the muscles ache, the hair is scorched and the lips are dry as cured meat, and no sweat comes. Take the three yang below to remove the blood, then tonify foot taiyin to bring out the sweat.
「三陽」寒𤍠病第1段見，義與本條相合，引全段為證。
歧伯曰：手之三陰，從藏走手；手之三陽，從手走頭；足之三陽，從頭走足；足之三陰，從足走腹。
歧伯曰：手之三阴，从藏走手；手之三阳，从手走头；足之三阳，从头走足；足之三阴，从足走腹。
Qí Bó yuē: shǒu zhī sān yīn, cóng zàng zǒu shǒu; shǒu zhī sān yáng, cóng shǒu zǒu tóu; zú zhī sān yáng, cóng tóu zǒu zú; zú zhī sān yīn, cóng zú zǒu fù.
Qi Bo said: The three yin of the hand run from the zang to the hand; the three yang of the hand from the hand to the head; the three yang of the foot from the head to the foot; the three yin of the foot from the foot to the belly.
「三陽」逆順肥瘦第20段見，義與本條相合，引全段為證。
故曰：刺實者，刺其來也；刺虚者，刺其去也。此言氣存亡之時，以𠉀虚實而刺之。是故謹𠉀氣之所在而刺之，是謂逢時。在於三陽，必𠉀其氣在於陽而刺之；病在於三陰，必𠉀其氣在陰分而刺之。
故曰：刺实者，刺其来也；刺虚者，刺其去也。此言气存亡之时，以𠉀虚实而刺之。是故谨𠉀气之所在而刺之，是谓逢时。在于三阳，必𠉀其气在于阳而刺之；病在于三阴，必𠉀其气在阴分而刺之。
gù yuē: cì shí zhě, cì qí lái yě; cì xū zhě, cì qí qù yě. cǐ yán qì cún wáng zhī shí, yǐ hòu xū shí ér cì zhī. shì gù jǐn hòu qì zhī suǒ zài ér cì zhī, shì wèi féng shí. zài yú sān yáng, bì hòu qí qì zài yú yáng ér cì zhī; bìng zài yú sān yīn, bì hòu qí qì zài yīn fēn ér cì zhī.
Hence it is said: in needling the solid, needle its coming; in needling the empty, needle its going. This speaks of the time when qi is present or absent, waiting on empty and full and needling accordingly. Therefore to wait carefully on where the qi is and needle there is called meeting the time. In the three yang one must wait until the qi is in the yang and needle; when the disease is in the three yin, one must wait until the qi is in the yin division and needle.
「三陽」衛氣行第9段見，義與本條相合，引全段為證。