（此皆筋骨之病，以少阳厥阴为表里，而肝主筋也。）足少阳之下，血气盛则胫毛美长，外踝肥；血多气少则胫毛美短，
外踝皮坚而浓；血少气多则 毛少，外踝皮薄而软；血气皆少则无毛，外踝瘦无肉。（足少阳之脉行于下体者，出膝外廉，
下外辅骨外踝之前，故其形见者皆在足之外侧。踝，胡寡切。 音杭。）
足太阳之上，血气盛则美眉，眉有毫毛；血多气少则恶眉，面多少理；血少气多则面多肉；血气和则美色。（足太阳
膀胱之脉行于上体者，起于目内 ，其筋之支者，下颜结于鼻，故其气血之盛衰，皆形见于眉面之间也。）足太阳之下，
血气盛则跟肉满，踵坚；气少血多则瘦，跟空；血气皆少则喜转筋，踵下痛。（足太阳经之行于下体者，从后廉下合 中，
贯内，出外踝之后，结于踵，故其形见为病，皆在足之跟踵也。）
手阳明之上，血气盛则髭美，血少气多则髭恶，血气皆少则无髭。（手阳明大肠之脉行于上体者，挟口交人中，上挟
鼻孔，故其气血之盛衰，必形见于髭也。在口上曰髭，在口下曰须。）手阳明之下，血气盛则腋下毛美，手鱼肉以温；气
血皆少则手瘦以寒。（手阳明之行于下体者，上 外前廉，下近于腋，且阳明太阴为表里，而太阴之脉出腋下，故腋下毛
美。手鱼肉者，大指本节后浓肉也。本经之脉起次指出合谷，故形见于此。）
手少阳之上，血气盛则眉美以长，耳色美；血气皆少则耳焦恶色。（手少阳三焦之脉行于上体者，出耳前后，至目锐
，故其血气之盛衰，皆见于眉耳之间。）手少阳之下，血气盛则手卷多肉以温，血气皆少则寒以瘦，气少血多则瘦以多
脉。（手少阳之脉行于下体者，起名指端，循手腕出臂外上肘，故其形见若此。）
手太阳之上，血气盛则有多须，面多肉以平；血气皆少则面瘦恶色。（手太阳小肠之脉行于上体者，循颊上 ，斜络
于颧，故其血气之盛衰，皆形见于须面之间也。）手太阳之下，血气盛则掌肉充满，血气皆少则掌瘦以寒。（手太阳之脉
行于下体者，循手外侧上腕，故其形见者如此。按∶本篇首言五形者，以脏为主而言其禀；此言六阳者，以腑为表而言
其形。禀质相合，象变斯具矣，此所以有左右上下之分也。）
黄帝曰∶二十五人者，刺之有约乎？（约，度也。）岐伯曰∶美眉者，足太阳之脉，气血多；恶眉者，气血少；其肥
而泽者，血气有余；肥而不泽者，气有余，血不足；瘦而无泽者，气血俱不足。审察其形气有余不足而调之，可以知逆
顺矣。（此言足太阳一经之盛衰，而他经之有余不足亦犹是也，审察既明而后调之，则不失其逆顺矣。）黄帝曰∶刺其诸
阴阳奈何？岐伯曰∶按其寸口人迎以调阴阳，（寸口在手，太阴脉也。人迎在头，阳明脉也。太阴行气于三阴，阳明行气
于三阳，故按其寸口人迎而可以调阴阳也。如禁服、终始、经脉等篇，所谓人迎脉口一盛二盛三盛等义皆是也。详具脉
色会通。）切循其经络之凝涩，结而不通者，此于身皆为痛痹，甚则不行，故凝涩。（切，深也。循，察也。经络为病，
身必痛痹，甚则血气不行，故脉道凝涩也。循音巡。）凝涩者，致气以温之，血和乃止。其结络者，脉结血不行，决之乃
行。（血脉凝涩，气不至也，故当留针以补而致其气以温之。致，使之至也。决者。开泄之谓。）故曰∶气有余于上者，
导而下之；（气有余于上者，病必在上，故当刺其穴之在下者，以导而下之。导，引也。）气不足于上者，推而休之；（气
不足于上者，即刺其在上之穴，仍推其针而休息之。休者，留针以待气也。）其稽留不至者，因而迎之。（稽留不至，言
气至之迟滞者，接之引之而使其必来也。迎，去声。凡物来而接之，则平声；物未来而迓之使来，则去声。）必明于经隧，
乃能持之；寒与热争者，导而行之；其宛陈血不结者，则而予之。（隧，道也。必明经脉之道路，而后能执持之也。其有
寒热不和者，因其偏而导去之。脉道虽有郁陈而血不结者，则其势而予治之。则，度也。予，与同。隧音遂。）必先明知
二十五人，则血气之所在，左右上下，刺约毕也。（凡刺之道，须明血气，故必知此二十五人之脉理，而刺之大约。可以
尽矣。）
（这些都是筋骨方面的疾病，因为足少阳胆经与足厥阴肝经互为表里，而肝主司筋脉。）足少阳胆经在下肢的部分，如果血气旺盛，则小腿毛发美观且长，外踝部位丰满；如果血多气少，则小腿毛发美观但短，外踝皮肤坚硬而厚实；如果血少气多，则毛发稀少，外踝皮肤薄而柔软；如果血气都少，则没有毛发，外踝消瘦无肉。（足少阳胆经在下肢的循行路线，从膝外侧下方，经过外辅骨和外踝前方，所以其形态表现都在足部的外侧。踝，读音为“杭”。）
足太阳膀胱经在上部的表现，如果血气旺盛，则眉毛美观，眉中有毫毛；如果血多气少，则眉毛枯恶，面部皱纹多；如果血少气多，则面部肌肉丰盈；如果血气和调，则面色美好。（足太阳膀胱经在上体的循行路线，起于目内眦，其筋脉分支向下至颏部并结于鼻旁，所以其气血的盛衰，都会表现在眉毛和面部之间。）足太阳膀胱经在下部的表现，如果血气旺盛，则脚跟肌肉饱满，脚后跟坚实；如果气少血多，则消瘦，脚跟空虚；如果血气都少，则容易发生转筋，脚后跟疼痛。（足太阳膀胱经在下肢的循行路线，从后侧下行合于腘窝中，贯穿小腿肚，出于外踝后方，结于脚跟，所以其形态异常或病变，都表现在足跟部位。）
手阳明大肠经在上部的表现，如果血气旺盛，则胡须美观；如果血少气多，则胡须枯恶；如果血气都少，则没有胡须。（手阳明大肠经在上体的循行路线，挟口交于人中穴，向上挟持鼻孔，所以其气血的盛衰，必然表现在胡须上。在口上方的叫髭，在口下方的叫须。）手阳明大肠经在下部的表现，如果血气旺盛，则腋下毛发美观，手掌大鱼际部位温暖；如果血气都少，则手部消瘦且寒冷。（手阳明大肠经在下肢/体表的循行路线，上行至臂外侧前缘，下行接近腋窝，且阳明经与太阴经互为表里，而手太阴肺经出于腋下，所以腋下毛发美观。所谓手鱼肉，是指大拇指根部节后的丰厚肌肉。本经经脉起于食指端经过合谷穴，所以形态表现于此。）
手少阳三焦经在上部的表现，如果血气旺盛，则眉毛美观且长，耳朵色泽美好；如果血气都少，则耳朵干枯色泽恶浊。（手少阳三焦经在上体的循行路线，出于耳前后，至目外眦，所以其气血的盛衰，都表现在眉毛和耳朵之间。）手少阳三焦经在下部的表现，如果血气旺盛，则手指卷曲处肌肉多且温暖；如果血气都少，则寒冷且消瘦；如果气少血多，则消瘦且脉络显露。（手少阳三焦经在下肢/体表的循行路线，起于无名指末端，沿手腕出臂外侧上至肘部，所以其形态表现如此。）
手太阳小肠经在上部的表现，如果血气旺盛，则胡须较多，面部肌肉丰盈平整；如果血气都少，则面部消瘦且色泽恶浊。（手太阳小肠经在上体的循行路线，沿脸颊上行至目眶下，斜络于颧骨，所以其气血的盛衰，都表现在胡须和面部之间。）手太阳小肠经在下部的表现，如果血气旺盛，则手掌肌肉充满；如果血气都少，则手掌消瘦且寒冷。（手太阳小肠经在下肢/体表的循行路线，沿手外侧上行至腕部，所以其形态表现如此。按：本篇开头所说的五种体质类型，是以五脏为主而言其先天禀赋；这里所说的六条阳经，是以六腑为表而言其外在形态。禀赋与形态相配合，象数变化就完备了，这就是为什么有左右上下之分的原因。）
黄帝说：这二十五种人，针刺治疗有法度吗？（约，即法度、准则。）岐伯说：眉毛美观的人，是足太阳膀胱经的气血充盛；眉毛枯恶的人，是气血不足；身体肥胖且润泽的，是血气有余；身体肥胖但不润泽的，是气有余而血不足；身体消瘦且不润泽的，是气血俱不足。仔细审察其形体和气机的有余或不足并进行调理，就可以知道逆顺的情况了。（这是讲述足太阳一经的盛衰情况，其他经络的有余或不足也是同样的道理，审察清楚之后再进行调理，就不会违背逆顺的原则了。）黄帝说：如何针刺各个阴阳经呢？岐伯说：通过按压寸口和人迎脉来调节阴阳，（寸口在手腕处，是手太阴肺经的动脉。人迎在颈部，是足阳明胃经的动脉。手太阴肺经将气运行于三阴经，足阳明胃经将气运行于三阳经，所以通过按压寸口和人迎脉就可以调节阴阳。如《禁服》、《终始》、《经脉》等篇中，所说的人迎脉口一盛、二盛、三盛等义理都是这样的。详细内容参见《脉色会通》。）切按循摸其经络中凝滞涩滞、郁结不通的地方，这在身体上都表现为痛痹症，严重时甚至不能活动，所以称为凝涩。（切，意为深按。循，意为察视。经络发生病变，身体必定出现痛痹，严重时血气不行，所以脉道凝涩。循，读音为“巡”。）对于凝涩的，要通过留针引导正气以温煦之，待血液调和后再停止。对于络脉郁结的，脉道结滞血液不行，需要刺破泄血才能流通。（血脉凝涩，是因为气不至，所以应当留针以补益并引导气至以温煦之。致，意为使之到达。决，意为开泄。）所以说：气有余于上部的人，要引导其向下；（气有余于上部，病位必在上部，所以应当针刺位于下部的穴位，以引导气机向下。导，意为引导。）气不足于上部的人，要推按并留针休息；（气不足于上部，即针刺在上部的穴位，仍然推按针具并留针以待气至。休，意为留针等待气至。）对于稽留不至的气，要顺势迎取它。（稽留不至，指气到来迟缓滞涩，接引它使其必须到来。迎，读去声。凡是物体来而接待它，则读平声；物体未来而迎接它使其来，则读去声。）必须精通经脉隧道，才能掌握这些原则；对于寒热相争的，要引导其运行；对于瘀积陈旧之血但未凝结的，要酌情给予治疗。（隧，意为道路。必须明白经脉的道路，然后才能执持运用。如果有寒热不和的情况，因其偏颇而引导去除它。脉道虽有郁积陈旧之血但未凝结的，要衡量其势态进行治疗。则，意为度量。予，同“与”，意为给予。隧，读音为“遂”。）必须先明确了解这二十五种人的体质，从而知道血气的分布所在，以及左右上下的差异，针刺的法度就完备了。（凡针刺之道，必须明了血气，所以必须知晓这二十五种人的脉理，那么针刺的大略原则就可以穷尽了。）
(These are all diseases of the sinews and bones, as the Shaoyang Gallbladder Meridian and the Jueyin Liver Meridian are exterior-interior pairs, and the Liver governs the sinews.) Below on the Foot-Shaoyang (Gallbladder) Meridian: when blood and qi are abundant, the hair on the shins is beautiful and long, and the lateral malleolus is fleshy; when there is much blood but little qi, the hair on the shins is beautiful but short, and the skin of the lateral malleolus is firm and thick; when there is little blood but much qi, the hair is sparse, and the skin of the lateral malleolus is thin and soft; when both blood and qi are deficient, there is no hair, and the lateral malleolus is emaciated without flesh. (The pathway of the Foot-Shaoyang Meridian in the lower body emerges from the lateral aspect of the knee, descends along the lateral side of the fibula to the anterior aspect of the lateral malleolus; thus, its manifestations appear on the lateral side of the foot. Malleolus [huai], pronounced "hang".)
Above on the Foot-Taiyang (Bladder) Meridian: when blood and qi are abundant, the eyebrows are beautiful with terminal hairs; when there is much blood but little qi, the eyebrows are ugly, and the face has many wrinkles; when there is little blood but much qi, the face is fleshy; when blood and qi are harmonious, the complexion is beautiful. (The Foot-Taiyang Bladder Meridian runs through the upper body, originating at the inner canthus of the eye; its tendon branches descend to the chin and knot at the nose. Thus, the abundance or deficiency of its blood and qi manifest between the eyebrows and the face.) Below on the Foot-Taiyang Meridian: when blood and qi are abundant, the heel flesh is full and the calcaneus is firm; when there is little qi but much blood, it is emaciated and the heel is hollow; when both blood and qi are deficient, spasms often occur, and pain appears below the heel. (The Foot-Taiyang Meridian running through the lower body descends from the posterior margin, joins with the middle [popliteal fossa], penetrates the calf muscle, emerges posterior to the lateral malleolus, and knots at the heel. Thus, its morphological abnormalities or diseases manifest at the heel.)
Above on the Hand-Yangming (Large Intestine) Meridian: when blood and qi are abundant, the mustache is beautiful; when there is little blood but much qi, the mustache is ugly; when both blood and qi are deficient, there is no mustache. (The Hand-Yangming Large Intestine Meridian runs through the upper body, flanking the mouth, crossing at Renzhong [GV26], and ascending to flank the nostrils. Thus, the abundance or deficiency of its blood and qi necessarily manifest in the mustache. What is above the mouth is called *zi* [mustache]; what is below the mouth is called *xu* [beard].) Below on the Hand-Yangming Meridian: when blood and qi are abundant, the axillary hair is beautiful, and the thenar eminence is warm; when both blood and qi are deficient, the hand is emaciated and cold. (The Hand-Yangming Meridian running through the lower/exterior body ascends along the anterior lateral margin of the arm and descends near the axilla. Since the Yangming and Taiyin meridians are exterior-interior pairs, and the Hand-Taiyin Lung Meridian emerges from the axilla, the axillary hair is beautiful. The "hand fish belly" refers to the fleshy mound at the base of the thumb. The meridian of this channel originates at the index finger, passing through Hegu [LI4]; thus, its morphology manifests here.)
Above on the Hand-Shaoyang (Sanjiao/Triple Energizer) Meridian: when blood and qi are abundant, the eyebrows are beautiful and long, and the ears have a good color; when both blood and qi are deficient, the ears are dry and have an ugly color. (The Hand-Shaoyang Sanjiao Meridian runs through the upper body, emerging around the ears and reaching the outer canthus of the eye. Thus, the abundance or deficiency of its blood and qi manifest between the eyebrows and the ears.) Below on the Hand-Shaoyang Meridian: when blood and qi are abundant, the curled parts of the hands have much flesh and are warm; when both blood and qi are deficient, they are cold and emaciated; when there is little qi but much blood, they are emaciated with prominent vessels. (The Hand-Shaoyang Meridian running through the lower/exterior body originates at the tip of the ring finger, follows the wrist, emerges on the lateral aspect of the forearm, and ascends to the elbow. Thus, its morphology appears as described.)
Above on the Hand-Taiyang (Small Intestine) Meridian: when blood and qi are abundant, there is abundant beard hair, and the face is fleshy and flat; when both blood and qi are deficient, the face is emaciated and has an ugly color. (The Hand-Taiyang Small Intestine Meridian runs through the upper body, following the cheek upward to the infraorbital region, and obliquely connecting to the zygomatic bone. Thus, the abundance or deficiency of its blood and qi manifest between the beard and the face.) Below on the Hand-Taiyang Meridian: when blood and qi are abundant, the palm flesh is full; when both blood and qi are deficient, the palm is emaciated and cold. (The Hand-Taiyang Meridian running through the lower/exterior body follows the lateral side of the hand and ascends to the wrist. Thus, its morphology appears as such. Note: The beginning of this chapter discusses five body types based on Zang organs to describe innate constitution; this section discusses six Yang meridians based on Fu organs to describe external form. When constitution and form combine, the variations are complete. This is why there are distinctions of left/right and upper/lower.)
Yellow Emperor said: For these twenty-five types of people, is there a principle for acupuncture? (Principle [yue] means standard or rule.) Qibo replied: Those with beautiful eyebrows belong to the Foot-Taiyang Meridian, where blood and qi are abundant; those with ugly eyebrows have deficient blood and qi. Those who are fat and lustrous have excess blood and qi; those who are fat but not lustrous have excess qi but deficient blood; those who are thin and not lustrous have deficient blood and qi. By carefully examining whether their form and qi are in excess or deficiency and regulating accordingly, one can understand the principles of reversal and compliance. (This describes the abundance or deficiency of the Foot-Taiyang Meridian alone; the excess or deficiency of other meridians is similar. Once the examination is clear and regulation follows, the principles of reversal and compliance will not be violated.) Yellow Emperor asked: How should one needle the various Yin and Yang meridians? Qibo replied: Regulate Yin and Yang by palpating the Cunkou [Radial Artery] and Yingying [Carotid Artery] points. (Cunkou is at the wrist, the pulse of the Hand-Taiyin Lung Meridian. Yingying is at the neck, the pulse of the Foot-Yangming Stomach Meridian. The Hand-Taiyin distributes Qi to the three Yin meridians, and the Foot-Yangming distributes Qi to the three Yang meridians. Thus, by palpating Cunkou and Yingying, one can regulate Yin and Yang. As detailed in chapters like *Jinfu*, *Zhongshi*, and *Jingmai*, regarding the concepts of Yingying and Maokou being one-fold, two-fold, or three-fold stronger, etc. See *Maise Huitong* for details.) Palpate and trace the meridians for areas of coagulation, stagnation, and blockage. These present in the body as painful Bi syndrome, and in severe cases, immobility, hence termed "coagulated and stagnant." (Palpate [qie] means deep pressing. Trace [xun] means to examine. When meridians are diseased, the body suffers from painful Bi; if severe, blood and qi do not flow, causing the pulse channels to become coagulated and stagnant. Xun is pronounced "xun".) For coagulated and stagnant conditions, induce Qi to warm them; stop when the blood is harmonized. For knotted collaterals, where the pulse is knotted and blood does not flow, pierce them to restore flow. (Blood vessel coagulation and stagnation indicate that Qi has not arrived; therefore, one should retain the needle to tonify and induce Qi to warm the area. Zhi means to cause it to arrive. Jue means to open and drain.) Therefore it is said: For Qi in excess in the upper part, guide it downward. (When Qi is in excess in the upper part, the disease is necessarily in the upper part; thus, one should needle acupoints in the lower part to guide the Qi downward. Dao means to guide.) For Qi deficient in the upper part, push and rest. (When Qi is deficient in the upper part, needle the acupoints in the upper part, still pushing the needle and retaining it to await the arrival of Qi. Xiu means to retain the needle to await Qi.) For Qi that lingers and has not arrived, welcome it. (Lingering and not arriving refers to the迟滞 [slowness/stagnation] of Qi's arrival; receive and guide it so that it must come. Ying is pronounced with the falling tone. Generally, receiving an object that comes is level tone; welcoming an object before it comes to make it arrive is falling tone.) One must clearly understand the Jing-Sui [meridian pathways] to hold these principles. For those struggling with Cold and Heat, guide and move them. For stasis and old blood that is not knotted, treat them according to measure. (Sui means path. One must understand the paths of the meridians to grasp them. For those with disharmony of Cold and Heat, guide away the deviation. For pulse channels with郁陈 [stagnant/old] blood that is not knotted, treat them according to their momentum. Ze means to measure. Yu is synonymous with "give". Sui is pronounced "sui".) One must first clearly know the twenty-five types of people, thereby knowing the location of blood and Qi, and the differences of left/right and upper/lower; the principles of acupuncture are then complete. (In all acupuncture methods, one must understand blood and Qi. Therefore, one must know the meridian principles of these twenty-five types of people, and the general principles of needling can be exhausted.)