黄帝问于岐伯曰。余闻九针于夫子。而行之于百姓。百姓之血气。各不同形。或神动而气先针行。或气与针相逢。
或针已出。气独行。或数刺乃知。或发针而气逆。或数刺病益剧。凡此六者。各不同形。愿闻其方。岐伯曰。重阳之人。
其神易动。其气易往也。黄帝曰。何谓重阳之人。岐伯曰。重阳之人。 高高。言语善疾。举足善高。心肺之脏气有
余。阳气滑盛而扬。故神动而气先行。黄帝曰。重阳之人。而神不先行者。何也。岐伯曰。此人颇有阴者也。黄帝曰。
何以知其颇有阴也。岐伯曰。多阳者多喜。多阴者多怒。数怒而易解。故曰颇有阴。其阴阳之离合难。故其神不能先行
也。黄帝曰。其气与针相逢奈何。岐伯曰。阴阳和调。而血气淖泽滑利。故针入而气出。疾而相逢也。黄帝曰。针已出
而气独行者。何气使然。岐伯曰。其阴气多而阳气少。阴气沉而阳气浮者。（当有其气两字）内藏。故针已出气乃随其后。
故独行也。黄帝曰。数刺乃知。何气使然。岐伯曰。此人之多阴而少阳。其气沉而气往难。故数刺乃知也。黄帝曰。针
入而气逆者。何气使然。岐伯曰。其气逆与其数刺病益甚者。非阴阳之气。浮沉之势也。此皆粗之所败。工之所失。其
形气无过焉。
起手分提。中后一一分顶。布局措词毫无奇异妙。在前五段皆形气之事。末段非形气之过也。笔势于平中见侧。使
通篇精神迸露。此篇与阴阳二十五人篇通天篇义相发明当互观之。
黄帝向岐伯问道：我从您那里学习了九针的用法，并在百姓身上施行。但百姓的血气形态各不相同。有的人精神先动而气在针刺之前就先行；有的人气与针同时相逢；有的人针已拔出，气才独自运行；有的人需要多次针刺才能见效；有的人起针后出现气逆；有的人经过多次针刺后病情反而加重。这六种情况，表现各不相同，我希望了解其中的原因和对策。
岐伯回答说：重阳之人，他们的精神容易激动，气也容易随之运行。
黄帝问：什么叫重阳之人？
岐伯说：重阳之人，举止高傲，说话语速快，抬脚动作高扬。这是因为他们心肺脏腑之气有余，阳气滑利旺盛且外扬，所以精神一动，气就先行。
黄帝问：重阳之人，如果精神不先行的，是什么原因呢？
岐伯说：这种人体内颇有阴气。
黄帝问：怎么知道他体内颇有阴气呢？
岐伯说：阳气多的人多喜悦，阴气多的人易愤怒。如果经常发怒但容易平息，所以说他体内颇有阴气。因为他的阴阳离合困难，所以精神不能先行。
黄帝问：气与针同时相逢是怎么回事？
岐伯说：这是因为阴阳调和，血气滋润滑利，所以针一进入，气就出来，迅速相逢。
黄帝问：针已拔出而气独自运行的，是什么气导致的呢？
岐伯说：这是阴气多而阳气少，阴气下沉而阳气浮越（原文此处应有“有其气”二字）内藏于脏腑的缘故。所以针拔出后，气才跟随其后，因此是独自运行。
黄帝问：需要多次针刺才能见效，是什么气导致的呢？
岐伯说：这是此人阴气多而阳气少，气机沉滞，气往运行困难，所以需要多次针刺才能见效。
黄帝问：针入后出现气逆的，是什么气导致的呢？
岐伯说：针入后气逆，以及多次针刺后病情加重的，并不是由于阴阳之气或浮沉之势的问题。这都是医生技术粗疏造成的失败，是工匠（指医生）的失误，患者的形体和气并没有过错。
起手部分分别提起要点，中间和后面逐一顶接分析，布局措辞毫无奇异之处。前五段都是关于形气的问题，最后一段则不是形气的过错。笔势在平实中见曲折，使全篇精神迸发。本篇与《灵枢·阴阳二十五人》篇、《通天》篇义理相互发明，应当对照阅读。
Huangdi asked Qibo: I have learned the Nine Needles from you and applied them to the common people. However, the blood and qi of the common people vary in form. In some, the spirit moves and the qi travels before the needle is inserted; in others, the qi meets the needle simultaneously; in some, after the needle is withdrawn, the qi travels alone; in some, it takes several needlings to perceive the effect; in some, qi rebellion occurs upon withdrawing the needle; and in some, the disease worsens after several needlings. These six cases differ in manifestation. I wish to hear the principles behind them.
Qibo replied: In persons with excessive Yang (Chongyang), their spirit is easily aroused, and their qi is easily mobilized.
Huangdi asked: What is meant by a person with excessive Yang?
Qibo said: A person with excessive Yang behaves arrogantly, speaks rapidly, and lifts their feet high. This is because the qi of the Heart and Lung organs is abundant, and the Yang qi is smooth, vigorous, and outwardly expressive. Therefore, when the spirit moves, the qi precedes it.
Huangdi asked: If a person with excessive Yang does not have their qi preceding, what is the reason?
Qibo said: Such a person possesses considerable Yin.
Huangdi asked: How do we know they possess considerable Yin?
Qibo said: Those with abundant Yang tend to be joyful; those with abundant Yin tend to be angry. If one becomes angry frequently but calms down easily, it indicates considerable Yin within. Because the separation and joining of their Yin and Yang are difficult, their spirit cannot precede.
Huangdi asked: What happens when the qi meets the needle simultaneously?
Qibo said: When Yin and Yang are harmonious, and the blood and qi are moist, lubricated, and smooth, the qi emerges as soon as the needle is inserted, meeting it swiftly.
Huangdi asked: What causes the qi to travel alone after the needle is withdrawn?
Qibo said: This occurs when there is much Yin and little Yang, with Yin qi sinking and Yang qi floating inwardly stored in the Zang organs. Thus, only after the needle is withdrawn does the qi follow, resulting in solitary travel.
Huangdi asked: What causes the need for several needlings to perceive the effect?
Qibo said: This is due to abundant Yin and scarce Yang in such individuals. Their qi is deep-seated and difficult to mobilize, so several needlings are required to elicit a response.
Huangdi asked: What causes qi rebellion upon needle insertion?
Qibo said: Qi rebellion upon insertion, or worsening of the disease after several needlings, is not caused by the nature of Yin-Yang qi or its floating/sinking tendencies. These are failures due to the clumsiness of the practitioner and errors by the skilled physician; the patient's form and qi are at fault.
The opening section raises the main points separately, while the middle and latter sections address them one by one. The layout and wording are unremarkable. The first five paragraphs concern matters of form and qi, whereas the final paragraph attributes the issue not to form and qi. The writing style reveals subtlety within plainness, allowing the spirit of the entire passage to shine forth. This chapter elucidates the principles found in the "Twenty-Five Types of People Based on Yin and Yang" and "Tongtian" chapters of the Ling Shu, and should be read in conjunction with them.