（《素问·宝命全角论》）
黄帝问曰∶天复地载，万物悉备，莫贵于人，人以天地之气生，四时之法成。（天地之间，唯人为贵，干称乎父，坤
称乎母，故以天地之气生。春应肝而养生，夏应心而养长，长夏应脾而养化，秋应肺而养收，冬应肾而养藏，故以四时
之法成。）君王众庶，尽欲全角，（好生恶死，人情同也。）形之疾病，莫知其情，留淫日深，着于骨髓，心私虑之，余欲
针除其疾病，为之奈何？（病在皮毛，浅而未甚，不早治之，则留淫日深，内着骨髓，故可虑也。）岐伯对曰∶夫盐之味
咸者，其气令器津泄；（盐味咸，水之化也。其性浸淫透物，久在器中则津液外泄而器无固者，喻言人之肾气有损，则二
阴不守也。）弦绝者，其音嘶败；（凡琴瑟之弦将损绝者，音必嘶败，喻言人之肺气有损，则声音不清也。嘶音西，破声
曰嘶。）木敷者，其叶发；（敷，内清也。发，飘堕也。木敷于外者，凋残之兆也。喻言人之肝脾已损，则色夭肉枯也，
按∶太素云木陈者其叶落，于义尤切。）病深者，其声哕。（哕，呃逆也。按口问篇曰∶哕出于胃。又曰∶肺主为哕。夫
胃为五脏之本，肺为主气之脏，今以上文三证而复加声哕者，肺亏胃竭，病必危矣。哕，于决切。）人有此三者，是谓坏
腑，（腑，犹宫府也。人之伤残日久，则形体损败如此，故谓之坏腑。）毒药无治，短针无取，此皆绝皮伤肉，血气争黑。
（中腑既坏，则毒药不能治其内，短针不能取其外，病不可为而强施针药，徒致绝皮伤肉以败其形，血气争黑以变其色，
此皆因循已久，不为早治，故无济也。官能篇曰∶上工之取气，乃救其萌芽；下工守其已成，因败其形。正此之谓。）帝
曰∶余念其痛，心为之乱惑，反甚其病，不可更代，百姓闻之，以为残贼，为之奈何？（针药罔效，适甚其病，欲施他
治，无法可更，故百姓闻之，必反谓残贼而害之也。）岐伯曰∶夫人生于地，悬命于天，天地合气，命之曰人。（形以地
成，故生于地。命唯天赋，故悬于天。天，阳也。地，阴也。阴精阳气，合而成人，故人位乎中而为三才之一。）人能应
四时者，天地为之父母。（人能合于阴阳，调于四时，处天地之和以养生者，天必育之寿之，故为父母。《四气调神论》
曰∶夫四时阴阳者，万物之根本也，所以圣人春夏养阳，秋冬养阴，以从其根，故与万物沉浮于生长之门。此之谓也。
设有逆天之道，失时之和，以妄为常者，虽以天地为之父母，亦焉得而芘之哉？）知万物者，谓之天子。（知周万物，则
能参天地，赞化育，以寿国寿民，是谓天之子也。）天有阴阳，人有十二节；（天有六阴六阳，人亦有六阴六阳，皆相应
也。）天有寒暑，人有虚实。（阳进则物盛，阴进则物衰，此天地之虚实也。阳固则神全，阴强则鬼见，此人之虚实也。）
能经天地阴阳之化者，不失四时；知十二节之理者，圣智不能欺也。（如上文天地万物四时十二节寒暑虚实等义，只阴阳
二字包罗尽之。能经天地阴阳之化者，圣智之道无遗蕴矣，又何有能欺之者？）能存八动之变，五胜更立；能达虚实之
数者，独出独入， 吟至微，秋毫在目。（存，存于心也。八动之变，八风之动变也。五胜更立，五行之衰王也。独出独
入，独得其妙用也。 ，开口而欠也。凡此者，皆天地阴阳之化，知乎此则无所不知，故虽 吟之声至微，秋毫之形至
细，无不在吾目中矣。此上之对，盖谓知之真，见之切，则病之浅深，治之可否，发无不中，又何有心之乱惑、百姓以
为残贼之虑哉？ 音区。）帝曰∶人生有形，不离阴阳，天地合气，别为九野，分为四时，月有小大，日有短长，万物并
至，不可胜量，虚实 吟，敢问其方？（此详求针治之方也。）岐伯曰∶木得金而伐，火得水而灭，土得水而达，金得火
而缺，水得土而绝，万物尽然，不可胜竭。（天地阴阳之用，五行尽之，万物虽多，不能外此五者，知五行相制之道，则
针法可约而知矣。）故针有悬布天下者五，黔首共余食，莫知之也。（悬布天下，言示人之广也。五义如下文。黔首，黎
民也。共，皆也。余食，犹食之弃余，皆不相顾也。黔音钳。）一曰治神，（医必以神，乃见无形，病必以神，血气乃行，
故针以治神为首务。汤液醪醴论曰∶形弊血尽而功不立者，神不使也。正此之谓。）二曰知养身，（不知养身，置针于无
用之地，针家不可不知，如终始篇云新刺勿内，已刺勿醉，已刺勿怒，已刺勿劳，已刺勿饱、已刺勿饥、已刺勿渴之类
皆是也。）三曰知毒药为真，（治病之道，针药各有所宜，若真知非药不可而妄用针者，必反害之。如邪气脏腑病形篇曰∶
诸小者，阴阳形气俱不足，勿取以针而调以甘药也。根结篇曰∶形气不足，病气不足，此阴阳气俱不足也，不可刺之。
此即病传论所谓守一勿失万物毕者之义。）四曰制砭石小大，（古者以砭石为针，用为外治之法，自黄帝始造九针以代石，
故不曰九针而曰砭石。然制有小大，必随病所宜，各适其用也。）五曰知腑脏血气之诊。（不知腑脏，则阴阳表里不明，
不知血气，则经络虚实不辨，皆不足以言针。）五法俱立，各有所先。（针治未施，法应预立，五者之用，当知所先。）今
末世之刺也，虚者实之，满者泄之，此皆众工所共知也。（言浅近易知也。）若夫法天则地，随应而动，和之者若响，随
之者若影，道无鬼神，独来独往。（法天则地，超乎凡矣。随应而动，通乎变矣。故能如附应声，如影随形，得心应手，
取效若神。所谓神者，神在吾道，无谓鬼神。既无鬼神，则其来其往，独惟我耳。）帝曰∶愿闻其道。岐伯曰∶凡刺之真，
必先治神，（此以病者之神为言。神者，正气也。得神者昌，失神者亡，故刺之真要，必先以正气为主。）五脏已定，九
候已备，后乃存针。（再定五脏之属，悉九候之诊，得其虚实所在，然后存意于针而用之。）众脉不见，众凶弗闻，外内
相得，无以形先，（众脉众凶，言其多也，泛求其多，则不得其要。故见众脉者不见脉之真，闻众凶者弗闻凶之本，必因
脉以合外，因证以合内，表里相参，庶乎无失，是外内相得也。不察其迹而察其所以迹，是无以形先也。所谓知其要者
一言而终，不知其要流散无穷，其义即此。）可玩往来，乃施于人。（玩谓精熟，犹玩弄也。往言既往，来言将来，原始
反终，惟穷理者能之。必能若是，乃可施治于人。）人有虚实，五虚勿近，五实勿远。（五虚五实，如调经论云神、气、
血、形、志，各有有余不足，凡此十者，其气不等也。《玉机真藏论》曰∶脉盛，皮热，腹胀，前后不通，闷瞀，此谓五
实；脉细，皮寒，气少，泄利前后，饮食不入，此谓五虚也。虚病不利于针，故五虚勿近。实邪最所当用，故五实勿远。
盖针道难补而易泻耳。）至其当发，间不容 ，（发，出针也。 ，瞬同。言针发有期，或迟或速，在气机之顷，不可以
瞬息误也。）手动若务，针耀而匀，（动，用针也。务，专其务而心无二也。耀，精洁也。匀，举措从容也。）静意视义，
观适之变，（适，至也。变，虚实之变也。观之以静，察变之道也。）是谓冥冥，莫知其形，（冥冥，幽隐也。莫知其形，
言血气之变不形于外，惟明者能察有于无，即所谓观于冥冥焉。）见其乌乌，见其稷稷，从见其飞，不知其谁，（此形容
用针之象有如此者。乌乌，言气至如乌之集也。稷稷，言气盛如稷之繁也。从见其飞，言气之或往或来，如鸟之飞也。
然此皆无中之有，莫测其孰为之主，故曰不知其谁。）伏如横弩，起如发机。（血气未应，针则伏如横弩，欲其强锐也。
血气既应，针则退如发机，欲其迅速也。前第七章帝曰何如而虚何如而实一节，原在此末，今类附于彼，当与此连阅。）
（《素问·宝命全角论》）
黄帝问道：天覆盖于上，地承载于下，万物齐备，没有什么比人更珍贵的了。人依靠天地之气而生存，遵循四时变化的规律而成长。（天地之间，唯有人最为尊贵，乾象征父亲，坤象征母亲，所以说是以天地之气而生。春季对应肝脏而主养生，夏季对应心脏而主长养，长夏对应脾脏而主化育，秋季对应肺脏而主收敛，冬季对应肾脏而主闭藏，所以说是以四时的规律而成。）无论是君王还是百姓，都想要保全形体，（喜爱生命、厌恶死亡，这是人的共同情感。）对于身体上的疾病，如果不能了解其情状，病邪滞留浸淫日久，深入骨髓，心中私下担忧，我想用针刺来去除疾病，该怎么做呢？（病在皮毛，尚浅且不严重，如果不早点治疗，就会滞留浸淫日久，内入骨髓，所以值得忧虑。）
岐伯回答说：盐的味道咸的，它的气味会使容器渗出津液；（盐味咸，是水的气化表现。它的性质浸润渗透物体，久放在容器中则津液外泄而容器失去坚固，比喻人的肾气有损伤，则前后二阴不能固守。）琴弦将断绝时，发出的声音嘶哑败坏；（凡是琴瑟的弦将要损坏断绝时，声音必定嘶哑败坏，比喻人的肺气有损伤，则声音不清晰。嘶音西，破败的声音叫嘶。）树木内部腐朽时，它的叶子会飘落；（敷，指内部清腐。发，指飘堕。树木外表看起来繁茂但内部已腐，是凋残的征兆。比喻人的肝脾已经受损，则面色枯槁肌肉消瘦。按：《太素》说“木陈者其叶落”，意义更为贴切。）病情深重的人，会出现呃逆的症状。（哕，就是呃逆。按《口问篇》说：呃逆产生于胃。又说：肺主司呃逆。胃是五脏的根本，肺是主管气的脏腑，现在以上文三个证候再加上呃逆这一症状，说明肺虚胃竭，病情一定危险了。哕，音于决切。）人有这三种情况，叫做坏腑，（腑，就像宫府一样。人的伤残日子久了，形体就会损败成这样，所以叫作坏腑。）毒药无法治疗，短针也无法取效，这都是因为表皮破损伤及肌肉，血气争斗呈现黑色。（中腑既然已经败坏，那么毒药不能治其内部，短针不能取效于外部，病不可为而强行施用针药，只会导致表皮破损伤及肌肉以败坏形体，血气争斗变黑以改变面色，这都是因为拖延已久，没有早点治疗，所以无济于事。《官能篇》说：上工在气机初动时就进行干预，是在救其萌芽；下工等到病已成才去治疗，反而败坏了形体。正是这个意思。）
皇帝说：我念及其痛苦，心里为之混乱迷惑，反而使病情加重，不能再更换其他治疗方法，百姓听到这种情况，认为医生是残害他们的贼寇，该怎么办呢？（针药无效，反而使病情加重，想施加其他治疗，又没有办法可换，所以百姓听到后，必然反过来认为医生是残害他们的贼寇。）
岐伯说：人生于大地，命运系于上天，天地之气相合，就称为人。（形体由地构成，所以生于地。命运唯有天赋，所以悬于天。天，属阳。地，属阴。阴精与阳气，结合而成人，所以人处于天地之中，成为三才之一。）人能顺应四时变化，天地就把他当作父母。（人能合乎阴阳，调和于四时，处在天地的和谐中以养生，天必定养育他、使他长寿，所以把他当作父母。《四气调神大论》说：四时阴阳，是万物的根本，所以圣人春夏养阳，秋冬养阴，以顺从其根本，因此能与万物一起沉浮于生长之门。说的就是这个道理。如果有违背天道、失去四时和谐，把妄为当作常态的人，即使天地把他当作父母，又怎么能庇护他呢？）通晓万物规律的人，称为天子。（智慧周遍万物，就能参赞天地，辅助化育，使国家长治久安、百姓长寿，这称为天的儿子。）天有阴阳，人有十二节（关节）；（天有六阴六阳，人也有六阴六阳，都是相应的。）天有寒暑，人有虚实。（阳气进则万物盛，阴气进则万物衰，这是天地的虚实。阳气固守则神气完整，阴气强盛则鬼魅显现，这是人的虚实。）能掌握天地阴阳变化规律的人，不会违背四时；懂得十二节道理的人，圣智也不能欺骗他。（如上文提到的天地万物、四时、十二节、寒暑、虚实等含义，只用“阴阳”二字就包罗尽了。能掌握天地阴阳变化规律的人，圣智之道就没有遗漏蕴藏的了，又有什么能欺骗他的呢？）能保存对八风变动之变的认知，五行相胜轮流主令；能通达虚实变化规律的人，能独自出入于大道之中，即使是极细微的声音和事物，也尽收眼底。（存，存记于心。八动之变，指八风的变动。五胜更立，指五行的衰旺更替。独出独入，指独自得其妙用。 ，张口呵欠。凡此种种，都是天地阴阳的变化，知晓这些就无所不知，所以即使是 吟的声音极其微小，秋毫的形状极其细小，没有不在我眼中的了。这段回答，大概是说如果认识真切、见解深刻，那么病的深浅、治疗的可行与否，出手无不中的，又何必心里混乱迷惑、担心百姓认为是残害他们的贼寇呢？ 音区。）
皇帝说：人生有形，离不开阴阳，天地合气，分为九野，划分为四时，月亮有大小，太阳有长短，万物并至，数量不可胜数，虚实变化无穷，请问其中的方法是什么？（这是详细探求针刺治疗的方法。）
岐伯说：金属遇到金则被砍伐，火遇到水则熄灭，土遇到水则疏通，金遇到火则缺损，水遇到土则断绝，万物都是这样，不可穷尽。（天地阴阳的作用，五行概括尽了，万物虽然多，不能超出这五种关系，知晓五行相制的道理，那么针刺的方法就可以简要而知了。）所以针刺有五项准则可以昭示天下，百姓共同享用食物，却不知道这些道理。（昭示天下，是说展示给人们的范围很广。五义如下文。黔首，指黎民百姓。共，皆也。余食，如同吃剩的弃余，大家互不相顾。黔音钳。）第一是治神，（医生必须运用精神，才能看到无形的病机；病人也必须依靠神气，血气才能运行，所以针刺以治神为首要任务。《汤液醪醴论》说：形体疲惫、血气耗尽而功效不显的，是因为神气不再起作用。正是这个意思。）第二是知养身，（不懂得养生，把针刺放在无用的地方，针灸家不可不知道，如《终始篇》说新刺后不要房事，已刺后不要醉酒，已刺后不要愤怒，已刺后不要劳累，已刺后不要过饱、已刺后不要饥饿、已刺后不要口渴之类，都是如此。）第三是知毒药为真，（治病之道，针和药各有适宜之处，如果真正知道非药不可却妄用针刺，必定反而有害。如《邪气脏腑病形篇》说：诸脉象小的，阴阳形气都不足，不要用针刺，而要用甘药调理。《根结篇》说：形气不足，病气也不足，这是阴阳之气都不足，不可针刺。这就是《病传论》所说的坚守一个原则不失，万物毕具的意义。）第四是制砭石小大，（古代用砭石作为针，用作外治之法，自从黄帝开始制造九针以代替石针，所以不说九针而说砭石。然而制作有小大之分，必须随病情适宜，各适其用。）第五是知腑脏血气之诊。（不了解腑脏，则阴阳表里不明；不了解血气，则经络虚实不辨，都不足以谈论针刺。）这五法都确立后，各有先后侧重。（针刺未施之前，法则应预先确立，五者的作用，应当知道先做什么。）如今末世的针刺，虚证用补法使其实，实证用泻法使其泄，这些都是众工匠所共知的。（说的是浅近易知的道理。）至于效法天地，随机应变，调和得当就像回声相应，跟随得当就像影子随行，道中没有鬼神，只有医者独自往来。（效法天地，超越了凡人。随机应变，通晓变化。所以能像附应声，像影随形，得心应手，取得疗效若神助。所谓神，是指神在于我的道术，不是说鬼神。既然没有鬼神，那么它的来去，唯独由我主宰。）
皇帝说：希望听听这个道理。岐伯说：凡是针刺的真谛，必须先治神，（这里说的是病人的神气。神，就是正气。得神者昌，失神者亡，所以针刺的要旨，必须以正气为主。）五脏状况已确定，九候诊法已完备，然后才存心于针。（再次确定五脏的归属，详尽九候的诊察，得到虚实所在，然后集中意念于针而使用它。）众多的脉象不见杂乱，众多的凶兆不闻干扰，内外相合，不以表象为先，（众脉众凶，形容其多。泛求其多，则不得要领。所以见到众多脉象却不迷失脉的真谛，听到众多凶兆却不忽略凶的本源，必须因脉以合外，因证以合内，表里参详，庶乎无失，这就是外内相得。不观察表象而观察表象背后的原因，这就是不以形为先。所谓知其要领者一言而终，不知其要领者流散无穷，意义就在这里。）可以精熟运用，然后施用于人。（玩谓精熟，如同玩弄熟悉一样。往言既往，来言将来，追溯原始反归终结，只有穷究理数的人能做到。必须能像这样，才可以施治于人。）人有虚实，五虚勿近，五实勿远。（五虚五实，如《调经论》所说神、气、血、形、志，各有有余不足，凡此十者，其气不等。《玉机真藏论》说：脉盛，皮热，腹胀，前后不通，闷瞀，这叫五实；脉细，皮寒，气少，泄利前后，饮食不入，这叫五虚。虚病不利于针刺，所以五虚勿近。实邪最应当用泻法，所以五实勿远。大概针刺之道难补而易泻。）到了应当出针的时候，间不容瞬，（发，指出针。 ，同瞬。说出针有时期，或迟或速，在气机的一瞬间，不可以瞬息之差误事。）手操作要专注，针体光亮且动作均匀，（动，是用针。务，专心致志而心无二意。耀，精洁。匀，举措从容。）静心观察义理，观察适应的变化，（适，至也。变，虚实的变化。以静观之，是察变之道。）这就叫冥冥之中，没有人知道其形，（冥冥，幽隐。莫知其形，是说血气的变化不显露于外，只有高明的人能察见于无，即所谓“观于冥冥焉”。）看见气至如群乌聚集，看见气盛如禾苗繁茂，跟随气的飞行，不知是谁在主导，（这是形容用针的景象有如此者。乌乌，说气至像乌鸦聚集。稷稷，说气盛像禾苗繁茂。从见其飞，说气的或往或来，像鸟飞翔。然而这些都是无中之有，莫测谁在主宰，所以说不知其谁。）潜伏时像拉满的横弩，发起时像触动机关。（血气未应，针则伏如横弩，欲其强锐。血气既应，针则退如发机，欲其迅速。前第七章皇帝问何如而虚何如而实一节，原本在此末尾，现在类附于彼，应当与此连阅。）
(Suwen, Treatise on Preserving Life and Completing the Spirit)
The Yellow Emperor asked: Heaven covers above, Earth supports below, all things are fully prepared, and nothing is more precious than humanity. Humans are born from the Qi of Heaven and Earth, and their formation follows the laws of the Four Seasons. (Among all things between Heaven and Earth, humans are the most noble; Qian symbolizes the Father, Kun symbolizes the Mother, hence it is said that humans are born from the Qi of Heaven and Earth. Spring corresponds to the Liver and governs nourishment for growth; Summer corresponds to the Heart and governs nourishment for flourishing; Late Summer corresponds to the Spleen and governs nourishment for transformation; Autumn corresponds to the Lung and governs nourishment for harvesting; Winter corresponds to the Kidney and governs nourishment for storage. Hence it is said that humans are formed by the laws of the Four Seasons.) Whether kings or commoners, all desire to preserve their physical form. (To love life and hate death is a common human sentiment.) Regarding diseases of the body, if one does not understand their nature, and pathogenic factors remain and infiltrate deeply over time, lodging in the bone marrow, one worries privately. I wish to use acupuncture to remove these diseases; what should be done? (When disease is in the skin and hair, it is superficial and not severe. If not treated early, it will remain and infiltrate deeply, entering the bone marrow internally, thus causing concern.)
Qibo replied: Salt with a salty taste causes vessels to exude moisture; (Salt tastes salty, which is the transformation of water. Its nature is penetrating and permeating; left in a vessel for long, it causes fluids to leak out and the vessel to lose integrity. This metaphorically illustrates that if a person's Kidney Qi is damaged, the two lower orifices cannot be guarded.) When a string is about to break, its sound becomes hoarse and ruined; (Whenever the strings of a qin or se are about to damage or break, the sound must become hoarse and ruined. This metaphorically illustrates that if a person's Lung Qi is damaged, the voice will not be clear. "Si" sounds like "xi", meaning a broken voice.) When wood is rotten inside, its leaves fall; ("Fu" means internal rot. "Fa" means falling off. Wood that appears lush externally but is rotten inside is a sign of decay. This metaphorically illustrates that if a person's Liver and Spleen are damaged, the complexion will be dull and muscles emaciated. Note: *Tai Su* states "when wood is old, its leaves fall," which is even more pertinent.) In deep disease, the patient suffers from hiccups. ("Yue" refers to hiccuping. Note: The *Kouwen Chapter* says: Hiccups originate from the Stomach. It also says: The Lung governs hiccuping. The Stomach is the root of the Five Zang organs, and the Lung is the organ governing Qi. Now, adding hiccups to the three previous signs indicates Lung deficiency and Stomach exhaustion, implying a critical condition. "Yue" is pronounced "yu jue".) A person exhibiting these three conditions is called having "ruined Fu organs." (Fu organs are like palaces or offices. When injury persists for a long time, the physical form deteriorates as described, hence termed "ruined Fu organs.") Toxic medicines cannot treat it, and short needles cannot be effective. This is because the skin is severed and muscles injured, and blood and Qi contend turning black. (Once the central Fu organs are ruined, toxic medicines cannot treat the interior, and short needles cannot treat the exterior. The disease is incurable, yet forcing acupuncture and medicine only leads to severing skin and injuring muscles to ruin the form, and blood and Qi contending to turn black, changing the complexion. This is due to long-term neglect and failure to treat early, rendering treatment futile. The *Gongneng Chapter* states: The superior practitioner intervenes when Qi first moves, saving the budding stage; the inferior practitioner waits until the disease is established, thereby ruining the form. This is exactly what is meant.)
The Emperor said: I pity their pain, and my mind is confused and disturbed, which worsens the disease further. No other method can replace this. When the people hear of this, they consider the doctors to be cruel robbers. What should be done? (When acupuncture and medicine fail, worsening the condition, and no other treatment can be substituted, the people hearing this will inevitably regard the doctors as cruel robbers harming them.)
Qibo said: Humans are born from the Earth, and their destiny hangs from Heaven. The Qi of Heaven and Earth combines, and this is called a human. (The physical form is constituted by Earth, hence born from Earth. Destiny is solely endowed by Heaven, hence hanging from Heaven. Heaven is Yang. Earth is Yin. Yin essence and Yang Qi combine to form humans, so humans stand in the middle, becoming one of the Three Powers.) Those who can respond to the Four Seasons have Heaven and Earth as their parents. (Those who can harmonize with Yin and Yang, regulate according to the Four Seasons, and live in the harmony of Heaven and Earth to nourish life, will be nurtured and given longevity by Heaven, thus having Heaven and Earth as parents. The *Siqi Tiaoshen Dalun* states: The Yin and Yang of the Four Seasons are the root of all things. Therefore, sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their root, thus floating and sinking with all things in the gate of growth. This is what is meant. However, those who go against the Way of Heaven, lose the harmony of seasons, and make recklessness their norm, even if Heaven and Earth are their parents, how can they be protected?) Those who know the ten thousand things are called Sons of Heaven. (With wisdom encompassing all things, one can participate in Heaven and Earth, assist in transformation and nurturing, ensure the longevity of the state and the people, and is thus called the Son of Heaven.) Heaven has Yin and Yang; humans have twelve joints. (Heaven has six Yin and six Yang, and humans also have six Yin and six Yang, all corresponding.) Heaven has cold and heat; humans have deficiency and excess. (As Yang advances, things flourish; as Yin advances, things decline. This is the deficiency and excess of Heaven and Earth. When Yang is solid, Spirit is complete; when Yin is strong, ghosts appear. This is the deficiency and excess of humans.) Those who can manage the transformations of Heaven and Earth Yin and Yang do not violate the Four Seasons; those who understand the principles of the twelve joints cannot be deceived by sage wisdom. (As mentioned above regarding Heaven, Earth, all things, Four Seasons, twelve joints, cold/heat, deficiency/excess, all are encompassed by the two characters "Yin and Yang." Those who can manage the transformations of Heaven and Earth Yin and Yang have exhausted the Dao of sage wisdom, so who could possibly deceive them?) Those who can preserve awareness of the changes of the Eight Movements (Eight Winds) and the alternating establishment of the Five Elements' overcoming cycles; those who can comprehend the numbers of deficiency and excess, can enter and exit alone, and perceive the subtlest sounds and finest details. ("Cun" means keeping in mind. The changes of the Eight Movements refer to the movements and changes of the Eight Winds. The alternating establishment of Five Elements' overcoming refers to the waxing and waning of the Five Elements. Entering and exiting alone means uniquely grasping its miraculous application. , refers to yawning. All these are transformations of Heaven and Earth Yin and Yang. Knowing this means knowing everything, so even the subtlest sound of yawning and the finest shape of an autumn down are within my sight. This response implies that with true knowledge and sharp insight, one can determine the depth of disease and the feasibility of treatment, hitting the mark every time. Why worry about mental confusion or being regarded by the people as cruel robbers? "Yu" is pronounced "qu".)
The Emperor said: Human beings have form and do not depart from Yin and Yang. Heaven and Earth combine Qi, dividing into Nine Regions, separating into Four Seasons. The moon has large and small phases; the day has long and short durations. All things arrive together, countless in number, varying in deficiency and excess. May I ask for the method? (This seeks detailed methods for acupuncture treatment.)
Qibo said: Metal is felled by metal; Fire is extinguished by Water; Earth is drained by Water; Metal is deficient by Fire; Water is cut off by Earth. All things are thus, inexhaustible. (The functions of Heaven and Earth Yin and Yang are summarized by the Five Elements. Although there are many things, none exist outside these five relationships. Knowing the way of mutual restriction among the Five Elements allows one to grasp acupuncture methods concisely.) Therefore, there are five principles of acupuncture that can be displayed to the world, yet the common people share food without knowing them. ("Displaying to the world" means showing broadly to people. The five meanings follow below. "Qianshou" refers to the common people. "Gong" means all. "Yushi" refers to leftover food, discarded and ignored by all. "Qian" is pronounced "qian".) First is Governing Spirit (Zhi Shen). (The physician must employ Spirit to perceive the formless; the patient must rely on Spirit for Blood and Qi to flow. Thus, governing Spirit is the primary task of acupuncture. The *Tangye Laoli Lun* states: When the form is exhausted and Blood/Qi depleted, yet efficacy is not achieved, it is because Spirit no longer serves. This is exactly what is meant.) Second is Knowing Self-Nourishment. (Not knowing self-nourishment renders acupuncture useless. Acupuncturists must know this. As the *Zhongshi Chapter* says: Do not engage in intercourse after new needling; do not get drunk after needling; do not become angry after needling; do not labor after needling; do not overeat or starve or thirst after needling, etc., are all such examples.) Third is Knowing True Medicines. (In treating disease, acupuncture and medicine each have their appropriateness. If one truly knows that medicine is indispensable but recklessly uses acupuncture, it will surely cause harm. As the *Xieqi Zangfu Bingxing Pian* states: For all pulse signs that are small, where Yin/Yang, Form, and Qi are all insufficient, do not use acupuncture but regulate with sweet medicines. The *Genjie Chapter* states: When Form-Qi is insufficient and Disease-Qi is insufficient, this indicates insufficiency of both Yin and Yang Qi, and acupuncture should not be used. This is the meaning of "keeping to one principle without loss, and all things are complete" from the *Bingchuan Lun*.) Fourth is Regulating the Size of Bian Stones. (In ancient times, bian stones were used as needles for external treatment. Since the Yellow Emperor began creating the Nine Needles to replace stones, it is referred to as bian stones rather than nine needles. However, sizes vary, and one must adapt to the disease's needs, ensuring appropriate use.) Fifth is Knowing Diagnosis of Fu Organs, Zang Organs, Blood, and Qi. (Without knowing Zang/Fu organs, Yin/Yang and Interior/Exterior are unclear; without knowing Blood/Qi, Meridian deficiency/excess cannot be distinguished. Neither suffices for discussing acupuncture.) When these five methods are established, each has its priority. (Before applying acupuncture, the principles should be pre-established. One must know the priority among the five applications.) Current practitioners of the declining age tonify deficiency to make it excess, and drain excess to make it deficiency. These are known to all craftsmen. (Referring to shallow and easily understood principles.) However, those who model themselves on Heaven and Earth, move in response to circumstances, harmonize like echoes, and follow like shadows, operate through Dao without ghosts or spirits, coming and going alone. (Modeling on Heaven and Earth transcends the ordinary. Moving in response to circumstances penetrates change. Thus, one can resonate like an echo and follow like a shadow, handling matters with ease and achieving results as if by divine aid. The so-called "Spirit" here refers to the Spirit within our Dao, not ghosts or spirits. Since there are no ghosts or spirits, their coming and going depend solely on me.)
The Emperor said: I wish to hear this Dao. Qibo said: The true essence of all acupuncture lies first in Governing Spirit. (Here, "Spirit" refers to the patient's Spirit. Spirit is Righteous Qi. He who possesses Spirit prospers; he who loses Spirit perishes. Thus, the essential point of acupuncture is to prioritize Righteous Qi.) Once the Five Zang organs are determined and the Nine Pulse Probes are prepared, then focus on the needle. (Re-determine the affiliations of the Five Zang organs, thoroughly examine the Nine Pulse Probes, identify the location of deficiency and excess, then concentrate intention on the needle and apply it.) Do not be distracted by numerous pulse variations or ominous signs; let interior and exterior correspond; do not prioritize superficial form. ("Numerous pulses and omens" refers to multiplicity. Seeking too much leads to missing the key. Seeing numerous pulses but not the truth of the pulse; hearing numerous omens but not the root of the omen. One must match the exterior via pulses and the interior via symptoms, cross-referencing Interior/Exterior to minimize error—this is interior-exterior correspondence. Observing the cause behind the phenomenon, not just the phenomenon itself—this is not prioritizing form. As stated: He who knows the key concludes in one word; he who does not know the key wanders infinitely. This is the meaning.) Only when one can masterfully manipulate the needle's movement can one apply it to others. ("Wan" means proficiency, like playing with something familiar. "Wang" refers to past events; "Lai" refers to future events. Tracing origin and returning to end requires understanding principles. Only those who can do this may treat others.) Humans have deficiency and excess. Do not approach the Five Deficiencies; do not distance yourself from the Five Excesses. (Five Deficiencies and Five Excesses: As the *Tiaojing Lun* states, Spirit, Qi, Blood, Form, and Will each have surplus and insufficiency. These ten aspects have unequal Qi. The *Yuji Zhenzang Lun* states: Full pulses, hot skin, abdominal distension, blockage of front and back orifices, and chest oppression/dizziness constitute the Five Excesses; Fine pulses, cold skin, scanty Qi, diarrhea/incontinence of front and back, and inability to eat constitute the Five Deficiencies. Deficiency conditions are unfavorable for acupuncture, hence "do not approach the Five Deficiencies." Excess pathogens are most suitable for draining, hence "do not distance yourself from the Five Excesses." Generally, acupuncture is difficult for tonification but easy for draining.) When the time comes to withdraw the needle, allow no interval for blinking. ("Fa" refers to withdrawing the needle. , same as "shun" (blink). Withdrawing the needle has its timing; whether late or early, it depends on a moment of Qi mechanism. One must not err by a blink of an eye.) Hand movements must be focused; the needle must be bright and movements even. ("Dong" refers to using the needle. "Wu" means focusing on the task with undivided attention. "Yao" means clean and bright. "Yun" means calm and measured execution.) Quietly observe the principles; watch for adaptive changes. ("Shi" means arrival. "Bian" refers to changes in deficiency/excess. Observing with stillness is the way to perceive change.) This is called the "Dark and Mysterious," where no one sees the form. ("Mingming" means hidden and obscure. "Mo zhi qi xing" means the changes of Blood and Qi do not manifest externally. Only the enlightened can perceive existence within non-existence, i.e., "observing in the dark.") See the gathering like crows; see the abundance like millet; follow the flight, unaware of who is leading. (This describes the imagery of Qi arrival during needling. "Wuwu" means Qi arriving like crows gathering. "Jiji" means Qi flourishing like dense millet. "Cong jian qi fei" means Qi moving back and forth like flying birds. Yet these are existence within non-existence, unpredictable in origin, hence "unaware of who leads.") Still as a drawn crossbow; active as releasing a trigger. (When Blood and Qi have not responded, the needle remains still like a drawn crossbow, aiming for strength and sharpness. When Blood and Qi have responded, the needle withdraws quickly like releasing a trigger, aiming for speed. The section in Chapter 7 asking "How to know deficiency and excess?" originally appeared at the end here, but is now classified elsewhere; read it continuously with this text.)