黄帝问于岐伯曰。愿闻五脏之 。出于背者。岐伯曰。胸中大 。在杼骨之端。肺 在三焦之间。心 在五焦之间。
膈在七焦之间。肝 在九焦之间。脾 在十一焦之间。肾 在十四焦之间。皆挟脊相去三寸所。则欲得而验之。按其
处。应在中而痛解。乃其 也。灸之则可。刺之则不可。气盛则泻之。虚则补之。以火补者。毋吹其火须自灭也。以火
泻者。疾吹其火。传其艾须。其火灭也。
简净。揣应在中而痛。解及灸可。刺不可。句是本篇之前。当有脱简。必是专论结痛之病也。
黄帝曰。五脏者。所以藏精神魂魄者也。六腑者。所以受水谷而化行物者也。其气内干五脏而外络肢节其浮气之不
循经者。为卫气其精气之行于经者。为营气阴阳相随外内相贯如环之无端亭亭 乎孰能穷之。然其分别阴阳。皆有标
本虚实所离之处。能别阴阳十二经者。知病之所生。候虚实之所在者。能得病之高下。知六腑之气街者。能知解结契绍
于门户。能知虚实之坚软者。知补泻之所在。能知六经之标本者。可以无惑于天下。岐伯曰。博哉圣帝之论。臣请尽意
悉言之。足太阳之本。在跟以上五寸中。标在两络命门。命门者目也。足少阳之本。在窍阴之间。标在窗笼之前。窗笼
者耳也。足少阴之本。在内踝下上三寸中。标在背 。与舌下两脉也。足厥阴之本。在行间上五寸所。标在背 也。足
阳明之本。在厉兑。标在人迎。颊挟颃颡者也。（颊下当有脱字揣文义是申释人迎穴在颊下挟颃颡之处也）足太阴之本。
在中封前上四寸之中。标在背 。与舌本也。手太阳之本。在外踝之后。标在命门之上一寸也。手少阳之本。在小指次
指之间上二寸。标在耳后上角下。外 也。手阳明之本。在肘骨中。上至别阳。标在颜下合钳上也。手太阴之本。在寸
口之中。标在腋内动也。手少阴之本。在锐骨之端。标在背 也。手心主之本在掌后两筋之间二寸中。标在腋下。下三
寸也。凡候此者。下虚则厥。下盛则热。上虚则眩。上盛则热痛。故实者绝而止之。虚者引而起之。请言气街。胸气有
街。腹气有街。头气有街。胫气有街。故气在头者。止之于脑。气在胸者。止之膺与背 。气在腹者。止之背 与冲脉
于脐左右之动脉者。气在胫者。止之于气街与承山踝上以下。取此者。用毫针。必先按而在。久应于手。乃刺而予之。
所治者。头痛眩仆。腹痛中满暴胀。及有新积。痛可移者易已也。积不痛难已也。
文气如天马行空。蹈厉无前。气盛言宜极行文之乐事。通篇是多少者。字却不厌复以气盛也。篇中根据事理而立言。
不拘拘于分应提笔也。用意与营卫生会大同。
黄帝向岐伯问道：我想知道五脏的背俞穴，它们是从背部发出的。岐伯回答说：胸中的大气（宗气），位于脊柱两旁的第一、二胸椎棘突下旁开处。肺俞穴在三焦之间的第三胸椎棘突下旁开处。心俞穴在五焦之间的第五胸椎棘突下旁开处。膈俞穴在七焦之间的第七胸椎棘突下旁开处。肝俞穴在九焦之间的第九胸椎棘突下旁开处。脾俞穴在十一焦之间的第十一胸椎棘突下旁开处。肾俞穴在十四焦之间的第十四胸椎棘突下旁开处。这些穴位都夹着脊柱，相互之间距离大约三寸左右。想要验证这些穴位是否准确，可以按压这些部位，如果按下去感觉内部有反应并且疼痛缓解，那就是正确的穴位。对这些穴位可以用灸法治疗，但不宜用针刺。如果邪气盛实就用泻法，正气虚弱就用补法。用火补法时，不要吹火，让艾火自然熄灭；用火泻法时，要快速吹火，加速艾火烧尽。
文字简练纯净，揣测按压后内部有反应且疼痛缓解以及灸法可行、针刺不可行的句子，是本篇的前文，应当有竹简脱落。必定是专门论述结聚疼痛类疾病的。
黄帝说：五脏，是用来藏纳精神魂魄的器官。六腑，是用来接受水谷并进行消化传导的器官。它们的经气内入五脏，外络肢节。其中浮行于体表、不循常规经脉运行的气，称为卫气；精气运行于经脉之中的气，称为营气。阴阳相互跟随，内外贯通，像圆环一样没有尽头，高高远观的样子，谁能穷尽它的奥秘呢？然而，区分阴阳，都有标和本、虚和实的区别。能够辨别阴阳十二经脉的人，就知道疾病产生的原因；能够诊察虚实所在部位的人，就能知道病位的上下高低；懂得六腑之气汇聚通路（气街）的人，就能知道如何解开郁结、连接气血于门户；能够了解虚实坚软变化的人，就知道补泻治疗的所在；懂得六经标本理论的人，面对天下万病就不会再有疑惑了。
岐伯说：真是博大高明的圣帝之论啊！臣请详尽地阐述它。足太阳膀胱经的本部在脚跟以上五寸处，标部在两眉内侧眼内角附近的命门穴（指眼睛）。足少阳胆经的本部在足第四趾外侧端的窍阴穴附近，标部在耳前的窗笼穴之前（窗笼指耳朵）。足少阴肾经的本部在内踝下上三寸处，标部在背部的肾俞穴与舌下的两脉。足厥阴肝经的本部在行间穴向上五寸处，标部在背部的肝俞穴。足阳明胃经的本部在厉兑穴，标部在人迎穴，位于颊下挟持颃颡之处。（颊下应当有脱字，根据文义推测是解释人迎穴位于颊下挟持颃颡的地方。）足太阴脾经的本部在中封穴前上方四寸处，标部在背部的脾俞穴与舌根。手太阳小肠经的本部在外踝之后，标部在命门穴上一寸处。手少阳三焦经的本部在小指和无名指之间向上二寸处，标部在耳后上角下方的外关穴。手阳明大肠经的本部在肘骨中，向上至别阳穴，标部在颜面下方合钳骨之上。手太阴肺经的本部在寸口处，标部在腋窝内侧动脉跳动处。手少阴心经的本部在手腕锐骨端，标部在背部的心俞穴。手厥阴心包经的本部在手后两筋之间二寸处，标部在腋下向下三寸处。凡是诊察这些部位，下部虚弱就会发生厥逆，下部盛实就会产生热证；上部虚弱就会眩晕，上部盛实就会产生热痛。所以实证就断绝其邪气并停止其发展，虚证就引导正气并兴起其功能。请允许我谈谈气街。胸部的气有气街，腹部的气有气街，头部的气有气街，胫部的气有气街。所以气在头部，止于脑；气在胸部，止于胸膺部和背部俞穴；气在腹部，止于背部俞穴和冲脉在脐左右两侧的动脉处；气在胫部，止于气冲穴和承山穴及踝部以下。取用这些穴位治疗时，使用毫针，必须先按压使患者有感应，久按应手感明显，然后才进行针刺给予治疗。所治疗的病症包括：头痛、眩晕、仆倒，腹痛、腹部胀满突然胀大，以及新形成的积块，疼痛可以移动的容易治愈；积块不痛的难以治愈。
文章气势如天马行空，凌厉无前，气盛言宜，极尽行文之乐趣。通篇用了许多“者”字，却不令人厌烦，是因为气盛的原因。篇中根据事理立论，不拘泥于分应提笔的格式。用意与《营卫生会》篇大体相同。
Huangdi asked Qibo, saying: "I wish to hear about the back-shu points of the five zang organs and how they emerge from the back." Qibo replied: "The great qi in the chest is located at the ends of the spinous processes of the vertebrae. The Fei (Lung) shu point is between the third jiao (levels). The Xin (Heart) shu point is between the fifth jiao levels. The Ge (Diaphragm) shu point is between the seventh jiao levels. The Gan (Liver) shu point is between the ninth jiao levels. The Pi (Spleen) shu point is between the eleventh jiao levels. The Shen (Kidney) shu point is between the fourteenth jiao levels. All these points are flanking the spine, spaced approximately three cun apart. To verify them, press on the location; if there is a response internally and pain resolves, that is the correct point. Moxibustion can be applied, but acupuncture should not be used. If qi is excess, use draining methods; if deficient, use tonifying methods. For fire tonification, do not blow on the fire; let it extinguish naturally. For fire draining, blow rapidly on the fire until the moxa burns out completely."
The text is concise. Speculating on the phrases regarding internal response upon pressing, pain resolution, the suitability of moxibustion, and the unsuitability of acupuncture, these sentences likely belong to the preceding part of this chapter, suggesting there may be missing bamboo slips. It must specifically discuss diseases characterized by knotting and pain.
Huangdi said: "The five zang organs store spirit, mind, and soul. The six fu organs receive water and grain and facilitate digestion and transformation. Their qi enters internally to connect with the five zang and externally to link with the limbs and joints. The floating qi that does not follow the regular meridians is called Wei Qi (Defensive Qi); the essence qi that circulates within the meridians is called Ying Qi (Nutritive Qi). Yin and Yang follow each other, penetrating internally and externally like a circle without beginning or end, lofty and boundless—who can fathom its limits? However, distinguishing yin and yang involves understanding their biao (exterior/branch) and ben (interior/root), as well as deficiency and excess. One who can distinguish the twelve yin-yang meridians knows the origin of disease. One who can observe the location of deficiency and excess knows the high and low positions of pathology. One who understands the qi streets (aggregations of qi) of the six fu organs knows how to untie knots and connect qi at the gates. One who understands the hardness and softness of deficiency and excess knows where to apply tonification and drainage. One who understands the biao-ben theory of the six meridians will have no confusion regarding the world's diseases."
Qibo said: "Truly profound is the discourse of the Sage Emperor! I respectfully request to explain it thoroughly. The ben (root) of the Foot-Taiyang Bladder Meridian is above the heel by five cun; its biao (mark) is at the two collaterals of Mingmen (the eyes). The ben of the Foot-Shaoyang Gallbladder Meridian is between the Qiaoyin points; its biao is before the Chuanglong (the ears). The ben of the Foot-Shaoyin Kidney Meridian is three cun above and below the medial malleolus; its biao is at the Shen shu point on the back and the two vessels under the tongue. The ben of the Foot-Jueyin Liver Meridian is five cun above Xingjian; its biao is at the Gan shu point on the back. The ben of the Foot-Yangming Stomach Meridian is at Lidui; its biao is at Renying, located below the cheek, flanking the pharynx. (It is inferred that characters are missing after 'cheek'; the meaning explains that Renying is located below the cheek, flanking the pharynx.) The ben of the Foot-Taiyin Spleen Meridian is four cun anterior and superior to Zhongfeng; its biao is at the Pi shu point on the back and the root of the tongue. The ben of the Hand-Taiyang Small Intestine Meridian is behind the lateral malleolus; its biao is one cun above Mingmen. The ben of the Hand-Shaoyang Sanjiao Meridian is two cun superior between the fourth and fifth fingers; its biao is below the upper angle behind the ear, at Waiguan. The ben of the Hand-Yangming Large Intestine Meridian is in the elbow bone, extending to Bieyang; its biao is below the face, combining with the jawbone. The ben of the Hand-Taiyin Lung Meridian is at Cun Kou; its biao is at the moving vessel inside the axilla. The ben of the Hand-Shaoyin Heart Meridian is at the end of the sharp bone; its biao is at the Xin shu point on the back. The ben of the Hand-Jueyin Pericardium Meridian is two cun between the two tendons behind the palm; its biao is three cun inferior to the axilla. In observing these areas: lower deficiency leads to jue (cold extremities); lower excess leads to heat; upper deficiency leads to dizziness; upper excess leads to heat and pain. Therefore, for excess conditions, cut off and stop the pathogen; for deficiency conditions, guide and raise the qi. Let me speak of the qi streets. There is a qi street in the chest, in the abdomen, in the head, and in the legs. Thus, qi in the head stops at the brain; qi in the chest stops at the chest front and back shu points; qi in the abdomen stops at the back shu points and the pulsating arteries of the Chong Mai (Penetrating Vessel) left and right of the umbilicus; qi in the legs stops at Qichong and Chengshan, down to the ankle. When treating with these points using fine needles, one must first press until there is a sensation, wait until the pulse responds to the hand, and then needle. The conditions treated include headache, dizziness, fainting, abdominal pain, sudden fullness and distension, and new accumulations. Accumulations that move and cause pain are easy to cure; those that do not hurt are difficult to cure."
The literary style is like a heavenly steed soaring through the sky, vigorous and unstoppable, enjoying the flow of abundant qi and words. The frequent use of the character 'zhe' throughout the chapter is not tiresome due to the strength of the qi. The chapter establishes arguments based on principles, not strictly adhering to parallel structures. Its intent is largely similar to that of the 'Ying Wei Sheng Hui' chapter.