（《灵枢·外揣篇》全）
黄帝曰∶余闻九针九篇，余亲授其调，颇得其意。（调，法度也。言颇得其详也。）夫九针者，始于一而终于九，然
未得其要道也。夫九针者，小之则无内，大之则无外，深不可为下，高不可为盖，恍惚无穷，流溢无极，余知其合于天
道人事四时之变也，然余愿杂之毫毛，浑束为一可乎？（始于一终于九者，尽天地之大数也。针数应之，故小则无内，
大则无外，深则无下，高则无上，其于天道人事四时之变无所不合，故散之则杂如毫毛，约之则浑束为一。一者，欲得
其要也。）岐伯曰∶明乎哉问也。非独针道焉，夫治国亦然。黄帝曰∶余愿闻针道，非国事也。岐伯曰∶夫治国者，夫惟
道焉，非道，何可小大深浅杂合而为一乎？（至大至小，至浅至深，无不有道存焉！故治国有道，治针亦有道。必知乎
道，乃可合万变而为一矣！）黄帝曰∶愿卒闻之。岐伯曰∶日与月焉，水与镜焉，鼓与响焉。夫日月之明，不失其影，水
镜之察，不失其形，鼓响之应，不后其声，动摇则应和尽得其情。（道本无形，何从察之？在明其理，得其情耳。故如日
月之于影，水镜之于形，鼓之于声，有动则有应，有应则可知，惟其至明，故能尽得其情。）黄帝曰∶窘乎哉！昭昭之明
不可蔽。其不可蔽，不失阴阳也。（道者一也，一生二，阴阳而已。不失阴阳，则昭昭之明不可蔽矣。）合而察之，切而
验之，见而得之，若清水明镜之不失其形也。（合而察之，参合阴阳而详察也。切而验之，从其切要而辨证也。故可见可
得，如清水明镜之无所失也。）五音不彰，五色不明，五脏波荡，若是则内外相袭，若鼓之应桴，响之应声，影之似形。
（五音五色见于外，因脏气而彰明也。五脏之气藏于内，因形声而发露也。外之不彰不明者，知内之波荡也。即如鼓非
桴也，得桴而后鸣；响非声也，得声而后应；影非形也，得形而后见，是皆内外相袭而然。袭，因也。桴音孚。）故远者
司外揣内，近者司内揣外。（揣，推测也。司，主也。远者主外，近者主内，察其远能知其近，察其内能知其外，病变虽
多，莫能蔽吾之明矣。揣，杵水切。）是谓阴阳之极，天地之盖，请脏之灵兰之室，弗敢使泄也。（内外远近无所不知，
以其明之至也，阴阳之道尽于此矣，天地虽大，又安能出于是哉？）
黄帝说：我听闻九针共有九篇，亲自学习其法度，大致掌握了其中的要领。（注：“调”指法度。意思是大致掌握了详尽的内容。）九针之道，起始于一而终结于九，然而我尚未掌握其关键要道。九针的道理，缩小到极致则无内可分，放大到极致则无外可限，深邃不可测其底，高远不可见其顶，恍惚无穷无尽，流溢无边无际。我知道它与天道、人事以及四季的变化是相合的，但我希望将纷繁复杂的事物如毫毛般杂乱地归纳，最终浑融统一为一个整体，可以吗？（注：“始于一终于九”是指穷尽了天地的大数。针的数量顺应这一规律，所以小则无内，大则无外，深则无下，高则无上，它与天道、人事、四季的变化无所不合，因此分散时杂乱如毫毛，概括时则浑融为一。“一”，是指想要掌握其关键要点。）
岐伯说：问得真明白啊！这不仅仅是关于针道的道理，治理国家也是如此。
岐伯说：治理国家，唯有依靠“道”罢了。如果没有“道”，怎么能将大小、深浅等不同事物杂合而统一起来呢？（注：至大至小，至浅至深，无不蕴含道在其中！所以治国有道，治针也有道。必须通晓“道”，才能将万种变化合而为一了！）
黄帝说：希望能听完您的讲解。
岐伯说：就像太阳月亮与水镜的关系，鼓与回声的关系。日月光明，不会失去它的影子；水镜清澈，不会失真物体的形状；击鼓发声，回声紧随其后不滞后。只要有所动摇，就会相应和，完全能探知其真情实状。（注：道本是无形体的，从哪里去观察它呢？在于阐明其理，掌握其情罢了。所以如同日月之于影子，水镜之于形体，鼓之于声音，有动作就有反应，有反应就能知晓，正因为极其明察，所以能完全探知其真情。）
黄帝说：真是深奥啊！这种昭彰的光明是不可遮蔽的。之所以不可遮蔽，是因为没有违背阴阳规律。（注：道是一体的，一生二，即是阴阳而已。不违背阴阳，那么昭彰的光明就不可遮蔽了。）综合考察它，切中要害来验证它，看见并把握它，就像清水和明镜一样不失真物体的形状。（注：综合考察，是参合阴阳进行详细观察。切中要害验证，是从其关键处进行辨证。所以可见可得，就像清水明镜一样无所失实。）如果五音不显扬，五色不明亮，五脏之气动荡不安，像这样内外相互影响，就如同鼓槌敲击鼓面产生声音，声音引发回响，形体投射出影子一样。（注：五音五色显现于外部，因脏腑之气而显扬。五脏之气藏于内部，因形体声音而显露。外部如果不显扬不明亮，就知道内部在动荡。就像鼓不是鼓槌，得到鼓槌后才鸣响；回声不是声音，得到声音后才应和；影子不是形体，得到形体后才显现，这都是内外相互因应所致。“袭”意为因应。“桴”音同“孚”。）
所以，从外部表现可以推测内部状况，从内部状况可以推测外部表现。（注：“揣”意为推测。“司”意为主管。从远处主要观察外部，从近处主要观察内部，观察远处的能知道近处的，观察内部的能知道外部的，病变虽然繁多，但不能遮蔽我的明察。 “揣”读音为“杵水切”。）这就叫做阴阳的极致，天地的覆盖，请允许我将这些内容藏在灵兰室中，不敢使之泄露。（注：内外远近无所不知，是因为明察到了极致，阴阳之道尽在于此了，天地虽大，又怎能超出这个范围呢？）
Huangdi said: I have heard that there are nine chapters on the Nine Needles. Having personally studied their principles, I have roughly grasped their essential meaning. (Note: "Tiao" refers to principles or methods. It means having roughly grasped the detailed content.) The way of the Nine Needles begins with one and ends with nine; however, I have not yet grasped its core principle. The significance of the Nine Needles is such that when reduced to the smallest extent, there is nothing smaller within; when expanded to the largest extent, there is nothing larger without; it is so profound that its depth cannot be measured as the lowest, and so lofty that its height cannot be seen as the highest. It is indistinct and infinite, overflowing without limit. I know that it aligns with the Heavenly Dao, human affairs, and the changes of the four seasons. Yet, I wish to gather scattered details like hairs and integrate them into a unified whole. Is this possible? (Note: "Beginning with one and ending with nine" refers to encompassing the great numbers of heaven and earth. The number of needles corresponds to this, so small implies no interior, large implies no exterior, deep implies no bottom, high implies no top. It aligns with all aspects of the Heavenly Dao, human affairs, and seasonal changes. Thus, dispersed, it is chaotic like hairs; summarized, it integrates into one. "One" here refers to desiring to grasp the key essence.)
Qibo replied: Your question is indeed clear. This applies not only to the art of needling but also to governing a state.
Huangdi said: I wish to hear about the art of needling, not about statecraft.
Qibo said: To govern a state, one must rely solely on the Dao. Without the Dao, how can disparate elements of different sizes and depths be integrated into a unity? (Note: Whether extremely large or small, shallow or deep, the Dao exists within all! Therefore, governing a state has its Dao, and treating disease with needles has its Dao. Only by understanding the Dao can one unify ten thousand changes!)
Huangdi said: I wish to hear this completely.
Qibo said: Consider the relationship between the sun and moon and water mirrors, or between drums and echoes. The brightness of the sun and moon does not fail to cast shadows; the clarity of water and mirrors does not distort shapes; the response of a drum and echo does not lag behind the sound. Whenever there is movement, there is a corresponding reaction, allowing one to fully perceive the true nature. (Note: The Dao is formless; how can it be observed? By clarifying its principles and grasping its essence. Just as the sun and moon relate to shadows, water mirrors to shapes, and drums to sounds, action brings reaction, and reaction reveals knowledge. Because of supreme clarity, one can fully perceive the truth.)
Huangdi said: How profound! This manifest brightness cannot be obscured. It cannot be obscured because it does not violate the laws of Yin and Yang. (Note: The Dao is one; from One comes Two, which is merely Yin and Yang. Not violating Yin and Yang ensures that this manifest brightness remains unobscured.) By synthesizing and observing, and verifying through precise examination, one perceives and grasps the truth just as clear water and bright mirrors do not lose the shape of objects reflected in them. (Note: Synthesizing and observing involves integrating Yin and Yang for detailed inspection. Verifying through precision involves differentiation based on key points. Thus, what is visible and attainable is like clear water and bright mirrors, losing nothing.) If the Five Tones are not resonant, and the Five Colors are not distinct, the Qi of the Zang organs is turbulent. In such cases, internal and external influence each other, much like a drumstick striking a drum to produce sound, sound eliciting an echo, or a body casting a shadow. (Note: The Five Tones and Five Colors manifest externally due to Zang organ Qi. The Qi of the Zang organs resides internally but is revealed through physical signs and sounds. If external manifestations are not resonant or distinct, it indicates internal turbulence. For instance, a drum is not a drumstick; it sounds only when struck by a stick. An echo is not sound; it responds only after sound occurs. A shadow is not a body; it appears only after a body is present. These are all examples of internal-external correspondence. "Xi" means correspondence. "Fu" is pronounced like "Fu".)
Therefore, from distant external signs, one infers internal conditions; from proximate internal conditions, one infers external manifestations. (Note: "Chuai" means to infer or speculate. "Si" means to manage or preside over. Observing the distant primarily concerns the exterior; observing the proximate primarily concerns the interior. By observing the distant, one knows the proximate; by observing the interior, one knows the exterior. Although diseases are numerous, they cannot obscure my clarity. "Chuai" is pronounced as "chu shui qie".) This is called the ultimate of Yin and Yang, the covering of Heaven and Earth. I request to keep these secrets in the Chamber of Linglan and dare not let them leak. (Note: Knowing all about the interior, exterior, distance, and proximity is due to supreme clarity. The Dao of Yin and Yang is exhausted here. Though Heaven and Earth are vast, how could they exceed this scope?)