人身脏腑气血，表里配合，自有一定之常数，篇中但为平叙，而无所论断焉。至于经穴针刺之法，亦略
举其大概而已，不足录也。
夫人之常数，太阳常多血少气，少阳常少血多气，阳明常多气多血，少阴常少血多气，厥阴常多血少气，
太阴常多气少血，此天之常数。（血气多少，此天之常数，故用针之道，常泻其多也。按∶新校正云∶“按甲
乙经十二经水篇云∶‘阳明多血多气，太阳多血多气，少阳少血多气，太阴多血少气，少阴少血多气，厥阴
多血少气。太阳太阴血气多少与素问不同，又阴阳二十五人形性血气不同篇与素问同，盖皇甫疑而两存之也。’”）
足太阳与少阴为表里，少阳与厥阴为表里，阳明与太阴为表里，是为足阴阳也。手太阳与少阴为表里，少阳与心主为
表里，阳明与太阴为表里，是为手之阴阳也。（按∶足太阳，膀胱；少阴，肾也。少阳，胆；厥阴，肝也。
阳明，胃；太阴，脾也。手太阳，小肠；少阴，心也。少阳，三焦；厥阴，心主也。阳明，大肠；太阴，肺也。
脏阴而腑阳，脏为里而腑为表也。）今知手足阴阳所苦，凡治病必先去其血，乃去其所苦，伺之所欲，然后泻
有余，补不足……。（按∶恶血留于经络，病为所苦，故欲去所苦，必先刺去其血也。伺，潜察也。血去之后，
潜察其好恶，则知其病属
有余或不足，而后可以补泻矣。）刺阳明，出血气；刺太阳，出血恶气；刺少阳，出气恶血；刺太阴，出气恶
血；刺少阴，出气恶血；刺厥阴，出血恶气也。（明前三阳三阴气血多少之刺约也。按∶篇首注云∶“用针之
道，常泻其多。”是以多者宜出，而少者常恶其出也。按∶新校正云∶“此刺阳明一节，宜续前泻有余补不足
之下，不当在治五形志之后。”今详文义，最为恰当，故挈置于此。）
形乐志苦，病生于脉，治之以灸刺。（形谓身形，志谓心志，形乐谓不甚劳役，志苦谓结虑深思。按∶脉，
周身脉络也。脉络者，血气之所荣。今身虽逸而心独苦，气秘血滞，周身之脉络为之壅遏而病生矣。秘者疏之，
滞者导之，疏秘导滞，无如灸刺。）形乐志乐，病生于肉，治之以针石。（筋骨不劳，心神悦怿，则肉理相比，
气道满填，卫气怫结，故病生于肉也。夫卫气满，以针泻之。结聚脓血，石而破之。石谓石针，则砭石也。）
形苦志乐，病生于筋，治之以熨引。（形苦谓修业就役也，熨谓药熨，引谓导引。按∶过劳则筋伤，筋伤遇热
则弛缓，遇寒则拘急，熨而引之，斯柔和而无缓急之患矣。）形苦志苦，病生于咽嗌，治之以百药。（按∶内
苦其心神，外劳其形体，则火焰而水亏矣。水不胜火，火无所制而上浮于咽嗌，与恣食炙 以致实热结聚者不
同也。治此之法，或滋阴以降火，或引火以归源，少佐辛凉，以开其结滞。按∶甲乙经咽嗌作困竭，百药作甘药。）
形数惊恐，经络不通，病生于不仁，治之以按摩醪药。是谓五形志也。（按摩者，所以开通闭塞，导引阴阳。
醪药者，所以养正祛邪，调中理气。醪药，酒药也。不仁， 重也。按∶惊则气乱，恐则气下，故令经络闭拒
而不通。气既不通，则血凝滞而不知痛痒。不仁者，气血顽木之故也。）
人身脏腑气血，表里配合，自有一定之常数，篇中但为平叙，而无所论断焉。至于经穴针刺之法，亦略举其大概而已，不足录也。
人体脏腑与气血之间，表里相配，自有固定的常规规律，本篇只是平铺直叙地陈述，而没有进行具体的论断。至于经络穴位的针刺方法，也只是略微列举其大概情况罢了，不值得详细记录。
夫人之常数，太阳常多血少气，少阳常少血多气，阳明常多气多血，少阴常少血多气，厥阴常多血少气，太阴常多气少血，此天之常数。（血气多少，此天之常数，故用针之道，常泻其多也。按∶新校正云∶“按甲乙经十二经水篇云∶‘阳明多血多气，太阳多血多气，少阳少血多气，太阴多血少气，少阴少血多气，厥阴多血少气。太阳太阴血气多少与素问不同，又阴阳二十五人形性血气不同篇与素问同，盖皇甫疑而两存之也。’”）
人的这些常规规律是：足太阳膀胱经通常多血少气，足少阳胆经通常少血多气，足阳明胃经通常多气多血，手少阴心经通常少血多气，足厥阴肝经通常多血少气，手太阴肺经通常多气少血，这是天定的常规。（血气的多少，是天定的常规，所以使用针刺的原则，通常是泻除多余的部分。按语：林亿等《新校正》说：“查考《甲乙经·十二经水》篇记载：‘阳明经多血多气，太阳经多血多气，少阳经少血多气，太阴经多血少气，少阴经少血多气，厥阴经多血少气。’太阳、太阴二经的血气多少与《素问》不同，另外《灵枢·阴阳二十五人》篇中与《素问》相同，大概是皇甫谧心存疑虑，因而将两种说法都保留了下来。”）
足太阳与少阴为表里，少阳与厥阴为表里，阳明与太阴为表里，是为足阴阳也。手太阳与少阴为表里，少阳与心主为表里，阳明与太阴为表里，是为手之阴阳也。（按∶足太阳，膀胱；少阴，肾也。少阳，胆；厥阴，肝也。阳明，胃；太阴，脾也。手太阳，小肠；少阴，心也。少阳，三焦；厥阴，心主也。阳明，大肠；太阴，肺也。脏阴而腑阳，脏为里而腑为表也。）
足太阳膀胱经与足少阴肾经互为表里，足少阳胆经与足厥阴肝经互为表里，足阳明胃经与足太阴脾经互为表里，这称为足部的阴阳配对。手太阳小肠经与手少阴心经互为表里，手少阳三焦经与手厥阴心包经互为表里，手阳明大肠经与手太阴肺经互为表里，这称为手部的阴阳配对。（按语：足太阳指膀胱，足少阴指肾。足少阳指胆，足厥阴指肝。足阳明指胃，足太阴指脾。手太阳指小肠，手少阴指心。手少阳指三焦，手厥阴指心包（心主）。手阳明指大肠，手太阴指肺。脏属阴而腑属阳，脏位于里而腑位于表。）
今知手足阴阳所苦，凡治病必先去其血，乃去其所苦，伺之所欲，然后泻有余，补不足……。（按∶恶血留于经络，病为所苦，故欲去所苦，必先刺去其血也。伺，潜察也。血去之后，潜察其好恶，则知其病属有余或不足，而后可以补泻矣。）
现在知道了手足阴阳经脉所遭受的痛苦，凡是治疗疾病，必须先去除瘀血，才能消除病痛，随后暗中观察患者气血的盛衰状况，然后再对有余的病邪进行泻法，对不足的正气进行补法……。（按语：恶血滞留于经络，导致疾病产生痛苦，所以想要去除病痛，必须先针刺放出瘀血。伺，意为暗中观察。放出血后，暗中观察患者的虚实寒热倾向，就能知道疾病属于有余还是不足，之后才可以进行补泻治疗。）
刺阳明，出血气；刺太阳，出血恶气；刺少阳，出气恶血；刺太阴，出气恶血；刺少阴，出气恶血；刺厥阴，出血恶气也。（明前三阳三阴气血多少之刺约也。按∶篇首注云∶“用针之道，常泻其多。”是以多者宜出，而少者常恶其出也。按∶新校正云∶“此刺阳明一节，宜续前泻有余补不足之下，不当在治五形志之后。”今详文义，最为恰当，故挈置于此。）
针刺阳明经，应放出血液和气息；针刺太阳经，应放出血液而避免耗散气息；针刺少阳经，应放出气息而避免耗损血液；针刺太阴经，应放出气息而避免耗损血液；针刺少阴经，应放出气息而避免耗损血液；针刺厥阴经，应放出血液而避免耗散气息。（这是阐明针对上述六条经脉气血多少不同的针刺原则。按语：篇首注释说：“使用针刺的原则，通常是泻除多余的部分。”因此，气血多的经脉适宜放出，而气血少的经脉通常忌讳放出。按语：林亿等《新校正》说：“这段关于针刺阳明经的内容，应该接在前文‘泻有余补不足’之后，不应当放在治疗五种形体情志之后。”如今仔细推敲文意，放在此处最为恰当，所以将其提置在此处。）
形乐志苦，病生于脉，治之以灸刺。（形谓身形，志谓心志，形乐谓不甚劳役，志苦谓结虑深思。按∶脉，周身脉络也。脉络者，血气之所荣。今身虽逸而心独苦，气秘血滞，周身之脉络为之壅遏而病生矣。秘者疏之，滞者导之，疏秘导滞，无如灸刺。）
形体安逸舒适但精神苦恼，疾病产生于血脉，治疗采用艾灸和针刺。（“形”指身体，“志”指精神意志。“形乐”指身体不甚劳累，“志苦”指思虑深沉纠结。按语：脉，指全身的脉络。脉络是气血滋养的地方。如今身体虽然安逸，但内心独自苦恼，导致气机郁闭、血液停滞，全身的脉络因此被壅塞阻滞而产生疾病。对于郁闭的气机要疏通它，对于停滞的血液要引导它，疏通郁闭、引导停滞，没有比艾灸和针刺更好的方法了。）
形乐志乐，病生于肉，治之以针石。（筋骨不劳，心神悦怿，则肉理相比，气道满填，卫气怫结，故病生于肉也。夫卫气满，以针泻之。结聚脓血，石而破之。石谓石针，则砭石也。）
形体安逸舒适且精神愉悦，疾病产生于肌肉，治疗采用针刺和砭石。（筋骨不劳累，心神喜悦舒畅，那么肌肉纹理紧密相邻，气道充满填充，卫气郁结不通，所以疾病产生于肌肉部位。当卫气充盛时，用针刺来泻除它。如果结聚成脓血，就用砭石刺破它。“石”指石针，即砭石。）
形苦志乐，病生于筋，治之以熨引。（形苦谓修业就役也，熨谓药熨，引谓导引。按∶过劳则筋伤，筋伤遇热则弛缓，遇寒则拘急，熨而引之，斯柔和而无缓急之患矣。）
形体劳苦但精神愉悦，疾病产生于筋腱，治疗采用药熨和导引。（“形苦”指从事劳作服役，“熨”指药物热敷，“引”指导引术。按语：过度劳累会损伤筋腱，筋腱受伤后遇到热就会松弛无力，遇到寒冷就会拘挛紧急，通过热敷和导引治疗，就能使筋腱柔和，没有松弛或拘急的祸患了。）
形苦志苦，病生于咽嗌，治之以百药。（按∶内苦其心神，外劳其形体，则火焰而水亏矣。水不胜火，火无所制而上浮于咽嗌，与恣食炙 以致实热结聚者不同也。治此之法，或滋阴以降火，或引火以归源，少佐辛凉，以开其结滞。按∶甲乙经咽嗌作困竭，百药作甘药。）
形体劳苦且精神苦恼，疾病产生于咽喉，治疗采用各种药物。（按语：内在使心神受苦，外在使形体劳累，就会导致虚火上炎而肾水亏损。肾水不能制约心火，火气失去制约而上浮至咽喉，这与放纵食用烧烤食物导致实热结聚的情况不同。治疗这种病症的方法，或是滋阴以降火，或是引火归元，稍加辛凉药物，以打开结滞。按语：《甲乙经》中“咽嗌”写作“困竭”，“百药”写作“甘药”。）
形数惊恐，经络不通，病生于不仁，治之以按摩醪药。是谓五形志也。（按摩者，所以开通闭塞，导引阴阳。醪药者，所以养正祛邪，调中理气。醪药，酒药也。不仁， 重也。按∶惊则气乱，恐则气下，故令经络闭拒而不通。气既不通，则血凝滞而不知痛痒。不仁者，气血顽木之故也。）
形体经常受到惊吓恐惧，经络不通畅，疾病表现为麻木不仁，治疗采用按摩和药酒。这就叫做“五形志”。（按摩，是用来开通闭塞、调和阴阳的方法。醪药，是用来扶助正气、祛除邪气、调理中焦、理顺气机的药物。醪药，即药酒。“不仁”指感觉迟钝沉重。按语：惊吓会导致气机紊乱，恐惧会导致气机下陷，因此使得经络闭塞拒绝流通。气既然不通，血液就会凝滞，从而不知道痛痒。所谓“不仁”，是因为气血顽钝麻木的缘故。）
The viscera and bowels, qi, and blood of the human body have a fixed regular pattern in their exterior-interior correspondence. This chapter merely narrates these facts without making specific judgments. As for the methods of acupuncture at acupoints, only a general overview is briefly mentioned, which is not worth recording in detail.
The fixed regular patterns of the human body are as follows: Taiyang (Greater Yang) usually has abundant blood and deficient qi; Shaoyang (Lesser Yang) usually has deficient blood and abundant qi; Yangming (Yang Brightness) usually has abundant qi and abundant blood; Shaoyin (Lesser Yin) usually has deficient blood and abundant qi; Jueyin (Terminal Yin) usually has abundant blood and deficient qi; Taiyin (Greater Yin) usually has abundant qi and deficient blood. These are the natural constants determined by Heaven. (The abundance or deficiency of qi and blood are natural constants; therefore, the principle of using needles is often to drain what is excessive. Note: The New Corrections state: "According to Chapter 'Twelve Rivers' in the *Jia Yi Jing*: 'Yangming has abundant blood and qi, Taiyang has abundant blood and qi, Shaoyang has deficient blood and abundant qi, Taiyin has abundant blood and deficient qi, Shaoyin has deficient blood and abundant qi, Jueyin has abundant blood and deficient qi.' The amounts of blood and qi in Taiyang and Taiyin differ from those in the *Su Wen*. However, Chapter 'Twenty-Five Types of People with Different Yin-Yang Forms, Natures, and Blood-Qi' agrees with the *Su Wen*. It seems Huangfu Mi had doubts and preserved both versions.")
Foot Taiyang corresponds to Foot Shaoyin as exterior-interior pairs; Foot Shaoyang corresponds to Foot Jueyin as exterior-interior pairs; Foot Yangming corresponds to Foot Taiyin as exterior-interior pairs. These are the Yin-Yang pairings of the foot. Hand Taiyang corresponds to Hand Shaoyin as exterior-interior pairs; Hand Shaoyang corresponds to Hand Jueyin (Pericardium) as exterior-interior pairs; Hand Yangming corresponds to Hand Taiyin as exterior-interior pairs. These are the Yin-Yang pairings of the hand. (Note: Foot Taiyang refers to the Bladder; Foot Shaoyin refers to the Kidney. Foot Shaoyang refers to the Gallbladder; Foot Jueyin refers to the Liver. Foot Yangming refers to the Stomach; Foot Taiyin refers to the Spleen. Hand Taiyang refers to the Small Intestine; Hand Shaoyin refers to the Heart. Hand Shaoyang refers to the Sanjiao (Triple Burner); Hand Jueyin refers to the Pericardium (Heart Master). Hand Yangming refers to the Large Intestine; Hand Taiyin refers to the Lung. Zang organs are Yin and belong to the interior; Fu organs are Yang and belong to the exterior.)
Now that we know the ailments suffered by the Yin and Yang meridians of the hands and feet, when treating any disease, one must first remove the blood to eliminate the suffering. Then, secretly observe the patient's condition to determine excess or deficiency, and subsequently apply draining techniques to excess and tonifying techniques to deficiency... (Note: Malignant blood stagnating in the meridians causes suffering. To remove this suffering, one must first needle to release the blood. 'Si' means to secretly observe. After releasing the blood, secretly observing the patient's preferences and conditions allows one to know whether the disease belongs to excess or deficiency, after which tonification and drainage can be applied.)
Needling Yangming releases blood and qi; needling Taiyang releases blood but avoids dissipating qi; needling Shaoyang releases qi but avoids damaging blood; needling Taiyin releases qi but avoids damaging blood; needling Shaoyin releases qi but avoids damaging blood; needling Jueyin releases blood but avoids dissipating qi. (This clarifies the general principles of needling based on the abundance or deficiency of qi and blood in the three Yang and three Yin meridians. Note: The note at the beginning of the chapter says, "The way of using needles is often to drain what is excessive." Therefore, what is abundant should be released, while what is deficient should generally avoid being released. Note: The New Corrections state: "This section on needling Yangming should follow 'drain excess and tonify deficiency' and should not be placed after 'treating the five forms and spirits.'" Upon careful examination of the text's meaning, placing it here is most appropriate, so it is retained here.)
When the body is comfortable but the spirit is distressed, diseases arise in the vessels. Treatment employs moxibustion and acupuncture. ("Body" refers to the physical form; "Spirit" refers to the mind/intent. "Body comfortable" means little physical labor; "Spirit distressed" means deep worry and overthinking. Note: Vessels refer to the network of channels throughout the body. Channels are where qi and blood nourish. Although the body is at rest, if the heart/mind suffers, qi becomes stagnant and blood slows down, causing blockage in the body's channels and leading to disease. Stagnant qi must be unblocked; sluggish blood must be guided. Nothing is better than moxibustion and acupuncture for unblocking stagnation and guiding sluggishness.)
When both the body and spirit are comfortable, diseases arise in the flesh/muscles. Treatment employs needles and stone needles. (If sinews and bones are not labored, and the mind and spirit are joyful, muscle texture becomes tight, airways become full, and Wei Qi (Defensive Qi) becomes obstructed, so diseases arise in the muscles. When Wei Qi is excessive, it is drained with needles. If pus and blood accumulate, they are broken with stones. "Stone" refers to stone needles, i.e., Bian stones.)
When the body is labored but the spirit is happy, diseases arise in the sinews/tendons. Treatment employs hot compresses and Daoyin (guiding and pulling exercises). ("Body labored" refers to engaging in work/service. "Hot compress" refers to medicinal heat application; "Daoyin" refers to guiding and pulling exercises. Note: Overlabor injures the sinews. Injured sinews relax when exposed to heat and contract when exposed to cold. Applying heat and Daoyin makes them soft and prevents issues of relaxation or contraction.)
When both the body and spirit are labored/distressed, diseases arise in the throat/pharynx. Treatment employs various medicines. (Note: Internal distress to the mind and external labor to the body cause fire to flare up and water [Kidney Yin] to become deficient. Water cannot control fire, so fire rises unchecked to the throat/pharynx. This differs from cases where excessive consumption of roasted/grilled foods leads to accumulation of excess heat. The treatment method involves either nourishing Yin to descend fire, or guiding fire back to its source, with a small addition of pungent-cool herbs to open blockages. Note: In the *Jia Yi Jing*, "throat/pharynx" is written as "exhaustion," and "various medicines" as "sweet medicines.")
When the body frequently experiences fright and fear, meridians become blocked, and diseases manifest as numbness/anesthesia. Treatment employs massage and medicinal wine. This is called the "Five Forms and Spirits." (Massage opens blockages and guides Yin and Yang. Medicinal wine nourishes righteousness, expels evil, regulates the middle, and manages qi. "Medicinal wine" refers to wine-based medicine. "Numbness" implies heaviness/lack of sensation. Note: Fright causes qi to become chaotic; fear causes qi to sink. Thus, meridians become closed and blocked. Since qi does not flow, blood stagnates, resulting in a lack of pain and itch sensation. Numbness is due to the stubborn stagnation of qi and blood.)