平按∶此篇自篇首至末，见《素问》卷十七第六十二《调经论》篇，又见《甲乙经》卷六第
三。
黄帝问于岐伯曰∶余闻刺法，言有余泻之，不足补之，何谓有余？何谓不足？（为刺之道，
唯有补法，余已略闻，然未悉之，故曰何谓也。）岐伯对曰∶有余有五，不足又有五，帝欲何问
乎？（举五数也。）黄帝曰∶愿尽闻之。（闻五数也。）岐伯对曰∶神有余有不足，气有余有不足，
血有余有不足，形有余有不足，志有余有不足，（列五数也。）凡此十者，其气不等也。（神、
气、血、形、志各有补泻，故有十数，名曰不等。又此十种补泻，极理以论，随气漫衍，变化无
穷，故曰不等。平按∶《甲乙》神有余作神有有
余，下气、血、形、志同。）黄帝问曰∶人有精气津液，四肢九窍，五脏十六部，三百六十五节，
乃生百病，百病之生，皆有虚实。今夫子乃言有余有五，不足亦有五，何以生之乎？（九窍五脏
以为十四，四肢合手足故有十六部，如此人身之数，皆有虚实，有余不足者，是亦众多，未知生
病，其数何如也。平按∶百病之生，袁刻脱百字。）岐伯对曰∶皆生于五脏。（五脏为身之内主，
用摄身病，无理不尽，故曰皆生五脏者也。平按∶自上节人有精气至皆生于五脏，《甲乙》无。）
夫心藏神，（心藏神者，心藏于脉以舍神。今藏神者，言所舍也。）肺藏气，（肺藏气者，肺藏
于气，气以舍魄。今藏气者，言其舍也。）肝藏血，（血藏于肝以舍魂。今藏血者，亦言其舍。
平按∶魂下袁刻多魄字。）脾藏肉，（脾藏肉者，脾主于肉，故曰藏肉，非正藏肉，脾于营以为
正也。脾藏营，营以舍意及智二神，以脾营血，谷气最大，故二神舍也。平按∶注智袁刻作志。）
肾藏志，而此成形。（肾藏志者，肾藏于精，精以舍志。今藏志者，言所舍也。肾有二枚，在左
为肾，在右为命门，肾以藏志，命门藏精，故曰肾藏精者也。《八十一难》精亦名神，故有七神。
又此五藏，心藏脉者，脉通经络血气者也。脾藏营者，通营之血气者也。肝藏血者，言其血有发
眼之明也。五神藏于五脏，而共成身形也。平按∶《甲乙》无而此成形四字。）志意通，内连骨
髓，而成身形五脏。（意是脾神，通于营气，志是肾神，通于三焦原气别使，皆以内连骨髓，成
身形及五脏，故意志者，所以御精神，收魂魄者也。平按∶《甲乙》通下有达字，而成身形五脏
作而成形三字。）五脏之道，皆出于经隧，以行血气，（五脏之道，皆出于十二经络之隧，以行
营卫血气也。平按∶隧《甲乙》作渠，下同。）血气不和，百病乃化变而生于血气，故守经隧焉。
（营卫不和，百病还生血气之中，故守经隧以调血气者也。平按∶
《素问》、《甲乙》化变作变化，而生下无于血气三字。）
黄帝曰∶神有余不足何如？岐伯对曰∶神有余则笑不休，神不足则忧。（神有余不足忧笑者，
神病候也。平按∶忧《素问》作悲，王注云∶“一为忧，误也。”《甲乙》注云∶“《素问》作
悲，王冰曰∶作忧者误。”《素问》新校正云∶“按《甲乙》及《太素》并全元起注本并作忧。
皇甫士安云∶心虚则悲，悲则忧。杨上善云∶脾之忧在心变动也，肺之忧在肺之志，是则肺主秋，
忧为正也，心主于忧，变而生忧也。”）血气未并，五脏安定，神不定则邪客于形，洫 起于豪
毛，未入于经络也，故命曰神之微。（以下言神病微也。夫神者，身之主也，故神顺理而动，则
其神必安，神安则百体和适，和则腠理周密，周密则风寒暑湿无如之何，故终天年而无不道者也。
若忘神任情，则哀乐妄作，作则喜怒动形，动则腠理开发，腠理开则邪气竞入，竞入为灾，遂成
百病，夭丧天年也。既不能善摄而病生者，可除于晚微。故邪之初客，外则始在皮毛，未入经络，
内则血气未得相并，五脏安定，洫 之于豪毛，名曰神之微病也。洫谓毛孔也，水逆流曰 ，谓
邪气也，邪气入于腠理时，如水逆流于洫也。平按∶《素问》、《甲乙》无神不定则四字。洫
《素问》作洒淅，《甲乙》作 厥，详见《素问》新校正。又注百体，袁刻脱百字；下竞入，竞
字亦脱；曰 ，曰字误作四。）黄帝问曰∶补泻奈何？岐伯对曰∶神有余，则泻其小络之血，出血
勿之深斥，毋中其大经，神气乃平。（斥，齿亦反，推也。勿深推也。神之有余气浅，故刺
小络出血也。斥者深，则触其大经者也。）神不足，视其虚络，切而致之，刺而利之，毋出其血，
毋泄其气，以通其经，神气乃平。（神之不足则虚，故刺而不泄也。平按∶《素问》切作按《甲
乙》利作和。）黄帝问曰∶刺微奈何？岐伯对曰∶按摩勿释，着针勿斥，（微，即未病之病也。
夫和气之要，莫先按摩之，以手按摩之，邪气得泄，神气得通，微邪得泄，何得须以针斥之。）
移气足，神气乃得复。黄帝曰∶善。（按摩使神气至踵，则邪气复遁去之也。平按∶移气足《素
问》作移气于不足，《甲乙》作移气于足，《素问》新校正云∶“《甲乙》、《太素》作移气于
足，无不字，杨注云∶按摩使气至于踵。”据此则本书移气下脱一于字，想系传写脱漏。）
黄帝曰∶气有余不足奈何？岐伯对曰∶气有余则喘咳上气，不足则息利少气。（息利少气，
以肺气不足，则出入易，故呼吸气少而利也。）血气未并，五脏安定，（以下言其气微也。）皮
肤微病，命曰白气微泄。（肺脏外主皮肤，内主于气。今外言其皮肤病，其内言于气之微病。五
色气中，肺为白气。泄者，肺气泄也。）黄帝曰∶补泻奈何？岐伯对曰∶气有余，则泻其经隧，
（经隧者，手太阴之别，从手太阴走手阳明，乃是手太阴向手阳明之道，故曰经隧。隧，道也。
欲通脏腑阴阳，故补泻之，皆取其正经别走之络也。平按∶经隧《甲乙》作经渠。《素问》新校
正引此处杨注无“故曰经隧。隧，道也”七字。欲通作欲道，故补泻之皆取其正经作故补泻皆从
正经。）毋伤其经，（泻其阴经别走之络，不得伤正经也。平按∶《素问》新校正引此注络作路。）
毋出
其血，毋泄其气。（泻太阴别走经隧者，不得出血出气也，所谓泻阴实者也。）不足者，则补其
经隧，毋出其气。（刺太阴经之别走之络，以补太阴，不令气泄于外，所谓补阴虚也。补泻阳经，
亦如阴经法也。）黄帝曰∶刺微奈何？岐伯对曰∶按摩勿释，出针视之，曰我将深之，适人必革，
精自伏，（释，停发也。革，改也。夫人闻乐至，身心欣悦，闻痛及体，情必改异，欣悦则百体
俱纵，改革精志必拒，拒则邪精消伏也。平按∶我将《甲乙》作故将，适人作适入。精下《素问》、
《甲乙》有气字。注异字原缺，袁刻作人，恐误，《素问》新校正引此注作异，据此补入。又注
邪精消伏，新校正引作邪气消伏。）邪气散乱，毋所伏息，（邪气伏已，邪精散于腠理，无由更
聚也。平按∶散乱《甲乙》作乱散。伏息《素问》、《甲乙》作休息。）气泄腠理，真气乃相得。
黄帝曰∶善。（邪气散泄，故真气无乱，所以相得也。）
黄帝曰∶血有余不足奈何？岐伯对曰∶血有余则怒，不足则悲。（肝血有余于肝，所以 怒；
肝血不足于目，所以多悲也。平按∶悲《素问》作恐，新校正云∶“全元起本恐作悲，《甲乙》
及《太素》并同。”）血气未并，五脏安定，孙络外溢，则经有留血。（言血微邪也。平按∶《素
问》外溢作水溢。《甲乙经》经有作络有。）黄帝曰∶补泻奈何？岐伯对曰∶血有余，则泻其盛
经，出其血。不足，则补其虚经，（泻其盛经出血，所以不怒。正补其虚，今不泄血，所以不悲。
有本视其虚经也。平按∶补其虚经《素问》作视其虚经，《甲乙》作视其虚。）内针其脉中，久
留血至脉大，疾出其针，毋令血泄。（内针足厥阴脉中，血至针下，聚而脉大，疾出其针，无令
血泄，所以称疾也。平按∶久留血至《素问》作久留而视，新校正云∶“《甲乙
经》云∶久留之血至。《太素》同。”本书无之字。）黄帝曰∶刺留血奈何？岐伯对曰∶视其血
络，刺出其血，无令恶血得入于经，以成其病。黄帝曰∶善。（刺去血脉，遂无令恶血入经中，
故无血邪微病也。平按∶《甲乙》刺留下无血字。其病《素问》作其疾。）
黄帝曰∶形有余不足奈何？岐伯对曰∶形有余则腹胀溲不利，不足则四肢不用。（形者，非
唯身之外状名形，举体皆名。溲四肢不随也。有本经溲者，经即妇人月经也。平按∶溲上《素问》、
《甲乙》有泾字，《素问》新校正云∶“杨注泾作经，妇人月经也。”又按本注四肢不随上，恐
有脱误，因原抄如此，故仍之。）血气未并，五脏安定，肌肉濡动，命曰微风。（濡动者，以体
虚受风，腠理内动，命曰微风也。平按∶濡动《素问》、《甲乙》作蠕动，《甲乙》注云∶一作
溢。《素问》新校正云∶“全元起本及《甲乙》蠕作溢，《太素》作濡。”）黄帝曰∶补泻奈何？
岐伯对曰∶形有余则泻其阳经，不足则补其阳络。（阳经络，足阳明经及络也。或为阳营，非也。）
黄帝曰∶刺微奈何？岐伯对曰∶取分肉间，无中经，毋伤其络，（可中分肉之间卫气，不可伤足
阳明经络之脉也。平按∶经上《素问》、《甲乙》有其字。）卫气得复，邪气乃索。黄帝曰∶善。
（分肉之间，卫气行处，邪气已散，卫气复得也。索，散也。）
黄帝曰∶志有余不足奈何？岐伯对曰∶志有余则腹胀 泄，（志，肾神气也。有余即少腹胀
满，饮食不消，为 泄也。平按∶ 《素问》、《甲乙》作飧。注 袁刻误作食。）不足则厥，
（足逆冷也。）血气未并，五脏安定，骨节有动。（骨节动者，肾志病微也。平按∶《甲乙》动作
伤。）黄帝曰∶补泻奈何？
岐伯对曰∶志有余则泻然筋血者出其血，不足则补其复留。（然筋，足少阴营，在足内踝之下，
名曰然谷。足少阴经无然筋，当是然谷下筋也。复留，足少阴经，在足内踝上三寸，此二皆是志
之脉穴，故泻然筋之血，补复留之气。平按∶《素问》无出其血三字，新校正云∶“按《甲乙经》
及《太素》云∶泻然筋血者，出其血。杨注云∶然筋当是然谷下筋。再详诸处引然谷者，多云然
骨之前血者，疑少骨之二字，前字误作筋字。”复留《素问》、《甲乙》作复溜。）黄帝曰∶刺
未并奈何？岐伯对曰∶即取之，毋中其经，以邪乃能立虚。黄帝曰∶善。（未并者，志微病。以
病是微，未中于经，但刺经气所发之穴，邪气立虚者也。平按∶以邪《素问》作邪所，《甲乙》
作以去其邪。）
【平按】：本篇从篇首到篇末，见于《素问》卷十七第六十二《调经论》篇，又见于《甲乙经》卷六第三。
黄帝向岐伯问道：我听说针刺的方法，说有余的要泻它，不足的要补它，什么叫有余？什么叫不足？（因为针刺的道理，只有补法，我已经大致听说过，但还不详尽，所以问什么叫有余和不足。）岐伯回答说：有余有五种，不足也有五种，您想问哪一种呢？（列举五种情况。）黄帝说：希望能全部听您讲解。（希望听到这五种情况。）岐伯回答说：神有余、神不足，气有余、气不足，血有余、血不足，形有余、形不足，志有余、志不足，（列出这五种情况。）这十种情况，它们的气是不平衡的。（神、气、血、形、志各有补泻，所以有十种情况，称为不平衡。另外这十种补泻，极尽道理来论述，随着气的蔓延，变化无穷，所以称为不平衡。平按：《甲乙经》中“神有余”写作“神有有余”，下面的气、血、形、志同理。）
黄帝问道：人有精气、津液、四肢、九窍、五脏、十六部、三百六十五节，从而产生百病，百病的产生，都有虚实之分。现在先生您说有余有五种，不足也有五种，这是怎么产生的呢？（九窍和五脏算作十四，加上四肢合手足所以有十六部，像这样人身上的数目，都有虚实，有余和不足的也很多，不知道生病的数量是多少。平按：“百病之生”一句，袁刻本脱漏了“百”字。）岐伯回答说：都生于五脏。（五脏是身体的内在主宰，用来统摄身体的疾病，没有道理不周全的，所以说都生于五脏。平按：从上面一节“人有精气”到“皆生于五脏”，《甲乙经》中没有。）
心藏神，（心藏神，是指心藏在脉中以容纳神。这里说藏神，是指所容纳的地方。）肺藏气，（肺藏气，是指肺藏在气中，气以容纳魄。这里说藏气，是指其所容纳的地方。）肝藏血，（血藏在肝中以容纳魂。这里说藏血，也是指所容纳的地方。平按：魂字下袁刻本多了一个“魄”字。）脾藏肉，（脾藏肉，是指脾主司肌肉，所以说藏肉，并非真正藏肉，脾以营气为正。脾藏营，营以容纳意和智两种神，因为脾的营血和谷气最大，所以这两种神得以容纳。平按：注中的“智”字，袁刻本作“志”。）肾藏志，并且由此形成形体。（肾藏志，是指肾藏在精中，精以容纳志。这里说藏志，是指所容纳的地方。肾有两个，左边为肾，右边为命门，肾以藏志，命门藏精，所以说肾藏精。《八十一难经》中说精也叫做神，所以有七神。另外这五脏，心藏脉，脉通经络血气；脾藏营，通营的血气；肝藏血，是说其血有发眼的明亮。五神藏在五脏中，共同构成身形。平按：《甲乙经》中没有“而此成形”四个字。）意志相通，内连骨髓，从而形成身形和五脏。（意是脾的神，通于营气；志是肾的神，通于三焦原气的别使，都以内连骨髓，形成身形及五脏，所以意志，是用来驾驭精神，收敛魂魄的。平按：《甲乙经》中“通”下有“达”字，“而成身形五脏”写作“而成形”三个字。）
五脏的道路，都出于经隧，用来运行血气，（五脏的道路，都出于十二经络的隧道，用来运行营卫血气。平按：“隧”字在《甲乙经》中作“渠”，下同。）如果血气不和，百病就会化变而产生于血气之中，所以要守护经隧。（营卫不和，百病还生在血气之中，所以要守护经隧来调畅血气。平按：《素问》、《甲乙经》中“化变”写作“变化”，“而生”下没有“于血气”三个字。）
黄帝问：神有余和不足怎么样？岐伯回答说：神有余就会笑个不停，神不足就会忧愁。（神有余或不足导致的忧或笑，是神的病症候。平按：忧字，《素问》作悲，王冰注云：“一为忧，误也。”《甲乙经》注云：“《素问》作悲，王冰曰：作忧者误。”《素问》新校正云：“按《甲乙》及《太素》并全元起注本并作忧。皇甫士安云：心虚则悲，悲则忧。杨上善云：脾之忧在心变动也，肺之忧在肺之志，是则肺主秋，忧为正也，心主于忧，变而生忧也。”）如果血气尚未相并，五脏安定，神不安定则邪气客于形体，毛孔起始于毫毛，未进入经络，所以称之为神的微病。（以下讲神的微病。夫神，是身体的主宰，所以神顺理而动，那么神必安，神安则身体各部分调和舒适，调和则腠理周密，周密则风寒暑湿无法侵害，所以能终享天年而无违背道义的事。如果放纵心神任性，那么哀乐妄作，发作时喜怒动形，动则腠理开发，腠理开则邪气竞相进入，竞相进入成为灾害，遂成百病，夭折天年。既然不能善于摄养而生病，可以在晚微之时除去。所以邪气初客，外则始于皮毛，未入经络，内则血气未得相并，五脏安定，邪气在毫毛处，称为神的微病。洫谓毛孔，水逆流曰洫，谓邪气也，邪气进入腠理时，如水逆流于洫。平按：《素问》、《甲乙经》中没有“神不定则”四字。洫，《素问》作洒淅，《甲乙经》作厥，详见《素问》新校正。另外注中的“百体”，袁刻本脱漏“百”字；下面“竞入”，“竞”字也脱漏；“曰洫”，“曰”字误作“四”。）
黄帝问：补泻怎么做？岐伯回答说：神有余，就泻其小络的血，出血不要深推，不要刺中大经，神气才能平和。（斥，音齿亦反，推也。不要深推。神的有余之气浅，所以刺小络出血。斥者是深，则会触及其大经。）神不足，观察其虚络，切并按压使其气血聚集，针刺以疏通它，不要放出它的血，不要泄出它的氣，以通其经脉，神气才能平和。（神的不足则是虚，所以刺而不泄。平按：《素问》中“切”作“按”，《甲乙经》中“利”作“和”。）
黄帝问：刺微病怎么做？岐伯回答说：按摩不要停止，着针不要深推，（微，即未病之病。调和气的要领，没有比按摩更先的，用手按摩，邪气得泄，神气得通，微邪得泄，何必需要用针深推呢？）移转气至充足，神气就能恢复。黄帝说：好。（按摩使神气至于脚后跟，则邪气重新遁去。平按：“移气足”，《素问》作“移气于不足”，《甲乙经》作“移气于足”，《素问》新校正云：“《甲乙》、《太素》作移气于足，无不字，杨注云：按摩使气至于踵。”据此则本书“移气”下脱一“于”字，想来是传写脱漏。）
黄帝问：气有余和不足怎么样？岐伯回答说：气有余就会喘咳上气，不足就会呼吸通畅但气短。（息利少气，是因为肺气不足，则出入容易，所以呼吸气少而通畅。）血气尚未相并，五脏安定，（以下讲其气微。）皮肤微病，称为白气微泄。（肺脏外主皮肤，内主气。这里外言皮肤病，内言气的微病。五色气中，肺为白气。泄者，肺气泄也。）
黄帝问：补泻怎么做？岐伯回答说：气有余，就泻其经隧，（经隧者，手太阴之别，从手太阴走向手阳明，乃是手太阴向手阳明的道路，所以叫经隧。隧，就是道。想要通脏腑阴阳，所以补泻，都取其正经别走的络脉。平按：经隧，《甲乙经》作经渠。《素问》新校正引此处杨注无“故曰经隧。隧，道也”七字。欲通作欲道，故补泻之皆取其正经作故补泻皆从正经。）不要伤其经，（泻其阴经别走的络，不得伤正经。平按：《素问》新校正引此注“络”作“路”。）不要出其血，不要泄其气。（泻太阴别走经隧者，不得出血出气，所谓泻阴实。）不足者，就补其经隧，不要泄出其气。（刺太阴经之别走的络，以补太阴，不让气泄于外，所谓补阴虚。补泻阳经，也像阴经的方法一样。）
黄帝问：刺微病怎么做？岐伯回答说：按摩不要停止，出针时看着病人，说我将深刺，病人必定改变态度，精气自然伏藏，（释，停发也。革，改也。人听到音乐到来，身心喜悦，听到疼痛及于身体，情志必定改变，喜悦则身体各部都放松，改变则精志必抗拒，抗拒则邪精消伏。平按：“我将”，《甲乙经》作“故将”，“适人”作“适入”。精下《素问》、《甲乙经》有“气”字。注中“异”字原缺，袁刻本作“人”，恐怕有误，《素问》新校正引此注作“异”，据此补入。另外注中“邪精消伏”，新校正引作“邪气消伏”。）邪气散乱，无处伏藏休息，（邪气伏已，邪精散于腠理，无法再聚集。平按：“散乱”，《甲乙经》作“乱散”。“伏息”，《素问》、《甲乙经》作“休息”。）气泄于腠理，真气乃相得。黄帝说：好。（邪气散泄，所以真气不乱，因此相得。）
黄帝问：血有余和不足怎么样？岐伯回答说：血有余就会发怒，不足就会悲伤。（肝血有余于肝，所以发怒；肝血不足于目，所以多悲。平按：悲，《素问》作恐，新校正云：“全元起本恐作悲，《甲乙》及《太素》并同。”）血气尚未相并，五脏安定，孙络外溢，则经中有留血。（言血微邪。平按：《素问》“外溢”作“水溢”。《甲乙经》“经有”作“络有”。）
黄帝问：补泻怎么做？岐伯回答说：血有余，就泻其盛经，放出它的血。不足，就补其虚经，（泻其盛经出血，所以不怒。正补其虚，现在不泄血，所以不悲。有的版本看其虚经。平按：补其虚经，《素问》作视其虚经，《甲乙经》作视其虚。）进针于脉中，久留直到血至脉大，迅速出针，不要让血泄。（内针足厥阴脉中，血至针下，聚而脉大，迅速出针，不让血泄，所以称疾。平按：久留血至，《素问》作久留而视，新校正云：“《甲乙经》云：久留之血至。《太素》同。”本书无“之”字。）
黄帝问：刺留血怎么做？岐伯回答说：看其血络，刺出其血，不要让恶血进入经中，从而形成疾病。黄帝说：好。（刺去血脉，遂不让恶血入经中，所以无血邪微病。平按：《甲乙经》“刺留”下无“血”字。“其病”，《素问》作“其疾”。）
黄帝问：形有余和不足怎么样？岐伯回答说：形有余就会腹胀小便不利，不足就会四肢不用。（形者，不仅身之外状名叫形，举体都名叫形。溲四肢不随。有的版本“溲”字，经即妇人月经。平按：溲上，《素问》、《甲乙经》有“泾”字，《素问》新校正云：“杨注泾作经，妇人月经也。”另外按本注四肢不随上，恐怕有脱误，因原抄如此，故仍之。）血气尚未相并，五脏安定，肌肉濡动，称为微风。（濡动者，以体虚受风，腠理内动，称为微风。平按：濡动，《素问》、《甲乙经》作蠕动，《甲乙经》注云：一作溢。《素问》新校正云：“全元起本及《甲乙》蠕作溢，《太素》作濡。”）
黄帝问：补泻怎么做？岐伯回答说：形有余就泻其阳经，不足就补其阳络。（阳经络，足阳明经及络。或者为阳营，不对。）
黄帝问：刺微病怎么做？岐伯回答说：取分肉间，不要中经，不要伤其络，（可中分肉之间卫气，不可伤足阳明经络之脉。平按：经上，《素问》、《甲乙经》有“其”字。）卫气得复，邪气乃索。黄帝说：好。（分肉之间，卫气行处，邪气已散，卫气复得。索，散也。）
黄帝问：志有余和不足怎么样？岐伯回答说：志有余就会腹胀飧泄，（志，肾神气也。有余即少腹胀满，饮食不消，为飧泄。平按：飧，《素问》、《甲乙经》作飧。注中飧字，袁刻误作食。）不足就会厥，（足逆冷也。）血气尚未相并，五脏安定，骨节有动。（骨节动者，肾志病微。平按：《甲乙经》“动”作“伤”。）
黄帝问：补泻怎么做？岐伯回答说：志有余就泻然筋血者出其血，不足就补其复溜。（然筋，足少阴营，在足内踝之下，名叫然谷。足少阴经无然筋，应当是然谷下筋。复溜，足少阴经，在足内踝上三寸，这两者都是志的脉穴，所以泻然筋之血，补复溜之气。平按：《素问》无“出其血”三字，新校正云：“按《甲乙经》及《太素》云：泻然筋血者，出其血。杨注云：然筋当是然谷下筋。再详诸处引然谷者，多云然骨之前血者，疑少骨之二字，前字误作筋字。”复溜，《素问》、《甲乙经》作复溜。）
黄帝问：刺未并怎么做？岐伯回答说：立即取穴，不要中经，邪气就能立刻空虚。黄帝说：好。（未并者，志微病。因为病是微，未中于经，只刺经气所发的穴，邪气立刻空虚。平按：以邪，《素问》作邪所，《甲乙经》作以去其邪。）
[Ping An]: This chapter, from the beginning to the end, is found in Volume 17, Chapter 62 "Tiao Jing Lun" (Discourse on Regulating the Channels) of *Su Wen* (Basic Questions), and also in Volume 6, Chapter 3 of *Jia Yi Jing* (The Classic of A-Bian).
Yellow Emperor asked Qibo: I have heard that in acupuncture methods, excess should be drained (Xie), and deficiency should be tonified (Bu). What is meant by excess? What is meant by deficiency? (Regarding the principles of acupuncture, there is only the method of tonification, which I have roughly heard of, but do not fully understand; hence I ask what is meant.) Qibo replied: There are five types of excess, and five types of deficiency. Which one do you wish to ask about? (Listing five categories.) Yellow Emperor said: I wish to hear them all. (Wishing to hear the five categories.) Qibo replied: There is excess and deficiency of Shen (Spirit), Qi (Vital Energy), Xue (Blood), Xing (Form/Body), and Zhi (Will). (Listing these five categories.) These ten conditions indicate that their Qi is imbalanced. (Shen, Qi, Xue, Xing, and Zhi each have tonification and drainage methods, resulting in ten conditions, termed "imbalanced." Furthermore, these ten tonification and drainage methods discuss principles exhaustively, spreading with the Qi, changing infinitely, thus termed "imbalanced." Ping An: In *Jia Yi Jing*, "Shen You Yu" is written as "Shen You You Yu," and similarly for Qi, Xue, Xing, and Zhi below.)
Yellow Emperor asked: Humans possess Jing Qi (Essential Energy), Jin Ye (Fluids), four limbs, nine orifices, five Zang organs, sixteen parts, and three hundred and sixty-five acupoints, from which a hundred diseases arise. The generation of a hundred diseases involves both deficiency and excess. Now you say there are five types of excess and five types of deficiency; how do they arise? (Nine orifices and five Zang organs make fourteen; adding four limbs including hands and feet makes sixteen parts. Like these numbers in the human body, all involve deficiency and excess; there are many cases of excess and deficiency. I do not know the number of illnesses generated. Ping An: The character "Bai" (Hundred) is missing in Yuan's edition in the phrase "Bai Bing Zhi Sheng.") Qibo replied: They all originate from the Five Zang organs. (The Five Zang organs are the internal masters of the body, governing bodily diseases without exception, hence it is said they all originate from the Five Zang organs. Ping An: From the previous section "Ren You Jing Qi" to "Jie Sheng Yu Wu Zang," this text is absent in *Jia Yi Jing*.)
The Heart stores Shen (Spirit). (The Heart storing Shen means the Heart resides in the vessels to house the Spirit. Here "storing Shen" refers to the place where it resides.) The Lungs store Qi (Vital Energy). (The Lungs storing Qi means the Lungs reside in Qi, and Qi houses the Po (Corporeal Soul). Here "storing Qi" refers to its residence.) The Liver stores Xue (Blood). (Blood resides in the Liver to house the Hun (Ethereal Soul). Here "storing Blood" also refers to the residence. Ping An: Yuan's edition adds an extra "Po" after "Hun.") The Spleen stores Rou (Flesh/Muscle). (The Spleen storing Flesh means the Spleen governs the flesh, hence called storing flesh, though not literally storing flesh; the Spleen primarily manages Ying (Nutritive) Qi. The Spleen stores Ying, and Ying houses Yi (Intellect) and Zhi (Wisdom) spirits. Because Spleen Ying blood and Grain Qi are most abundant, these two spirits reside there. Ping An: In the commentary, "Zhi" (Wisdom) is written as "Zhi" (Will) in Yuan's edition.) The Kidneys store Zhi (Will), and thereby form the physical body. (The Kidneys storing Will means the Kidneys reside in Essence, and Essence houses the Will. Here "storing Will" refers to the residence. There are two Kidneys; the left is the Kidney, the right is the Mingmen (Gate of Life). The Kidney stores Will, and Mingmen stores Essence, hence it is said the Kidney stores Essence. *Nan Jing* states Essence is also called Shen, hence there are seven Spirits. Additionally, among these five Zang organs: the Heart stores Vessels, through which Jing-Luo Qi and Blood flow; the Spleen stores Ying, connecting Ying Qi and Blood; the Liver stores Blood, providing brightness to the eyes. The Five Spirits reside in the Five Zang organs, jointly forming the physical body. Ping An: *Jia Yi Jing* lacks the four characters "Er Ci Cheng Xing".) Yi and Zhi connect internally to the Marrow, forming the physical body and Five Zang organs. (Yi is the spirit of the Spleen, connecting to Ying Qi; Zhi is the spirit of the Kidney, connecting to the separate使者 of San Jiao Yuan Qi. Both connect internally to the Marrow, forming the physical body and Five Zang organs. Thus, Yi and Zhi are used to control Spirit and gather Po and Hun. Ping An: *Jia Yi Jing* has "Da" after "Tong"; "Er Cheng Xing Shen Wu Zang" is written as "Er Cheng Xing".)
The pathways of the Five Zang organs all emerge from the Jing-Sui (Channel Tunnels) to circulate Qi and Blood. (The pathways of the Five Zang organs all emerge from the tunnels of the Twelve Jing-Luo channels to circulate Ying, Wei, Qi, and Blood. Ping An: "Sui" is written as "Qu" in *Jia Yi Jing*, same below.) If Qi and Blood are disharmonious, a hundred diseases transform and arise within Qi and Blood; therefore, one must guard the Jing-Sui. (When Ying and Wei are disharmonious, a hundred diseases arise within Qi and Blood; thus, guarding the Jing-Sui regulates Qi and Blood. Ping An: In *Su Wen* and *Jia Yi Jing*, "Hua Bian" is written as "Bian Hua"; the three characters "Yu Xue Qi" are missing after "Er Sheng".)
Yellow Emperor asked: How about excess and deficiency of Shen? Qibo replied: Excess of Shen leads to incessant laughter; deficiency of Shen leads to sorrow/grief. (Sorrow or laughter due to Shen excess or deficiency are symptoms of Shen disease. Ping An: "You" (Sorrow) is written as "Bei" (Grief) in *Su Wen*; Wang Bing notes: "One says You, which is an error." *Jia Yi Jing* notes: "*Su Wen* writes Bei, Wang Bing says: writing You is an error." *Su Wen* New Correction notes: "According to *Jia Yi Jing*, *Tai Su*, and Quan Yuanqi's commentary, all write You. Huangfu Shi'an said: When Heart is deficient, there is grief; grief leads to sorrow. Yang Shangshan said: Sorrow of the Spleen is a transformation of the Heart; Sorrow of the Lung is the will of the Lung. Thus, Lung governs Autumn, and Sorrow is correct; Heart governs Sorrow, transforming into Sorrow.") When Qi and Blood have not yet merged, and the Five Zang organs are stable, if Shen is unsettled, pathogenic factors lodge in the form; pores open at the fine hairs, but have not entered the Jing-Luo channels; this is called the subtle disease of Shen. (Below discusses the subtle disease of Shen. Shen is the master of the body; when Shen moves according to reason, Shen is peaceful. When Shen is peaceful, the hundred joints are harmonious and comfortable. Harmony leads to dense Cou-Li (interstitial spaces). Density prevents Wind, Cold, Summer-heat, and Dampness from affecting the body, allowing one to live out their natural span without violating the Dao. If one indulges Shen and acts arbitrarily, sorrow and joy arise randomly. Acting upon them, anger and joy move the form. Moving opens the Cou-Li. Open Cou-Li allows pathogens to enter competitively. Competitive entry causes disaster, leading to a hundred diseases and premature death. Since one cannot maintain proper preservation and illness arises, it can be removed when late and subtle. Thus, when pathogens first lodge, externally they start in the skin and hair, not yet entering the Jing-Luo; internally, Qi and Blood have not merged, and the Five Zang organs are stable. Pathogens at the fine hairs are named the subtle disease of Shen. Xu refers to pores; water flowing backward is Xu, referring to pathogenic factors. When pathogens enter the Cou-Li, it is like water flowing backward in a channel. Ping An: *Su Wen* and *Jia Yi Jing* lack the four characters "Shen Bu Ding Ze". "Xu" is written as "Sa Xi" in *Su Wen* and "Jue" in *Jia Yi Jing*, see *Su Wen* New Correction. Also, in the note, "Bai Ti" misses "Bai" in Yuan's edition; below "Jing Ru", "Jing" is also missing; "Yue Xu", "Yue" is mistakenly written as "Si".)
Yellow Emperor asked: How to apply tonification and drainage? Qibo replied: For excess of Shen, drain the blood of its small collaterals. Do not push deeply when bleeding; do not pierce the major meridians, so that Shen Qi may become balanced. (Chi, pronounced chi yi fan, means push. Do not push deeply. The excess Qi of Shen is superficial, so pierce small collaterals to bleed. Chi implies depth, which would touch the major meridians.) For deficiency of Shen, observe the deficient collaterals, press and manipulate to gather Qi, pierce to facilitate flow, do not release blood, do not vent Qi, to unblock the meridians, so that Shen Qi may become balanced. (Deficiency of Shen implies emptiness, so pierce without venting. Ping An: In *Su Wen*, "Qie" is written as "An"; in *Jia Yi Jing*, "Li" is written as "He".)
Yellow Emperor asked: How to treat subtle diseases via acupuncture? Qibo replied: Massage without releasing, insert needles without deep pushing. (Subtle refers to the disease before full manifestation. The key to harmonizing Qi is no better than massage. By manual massage, pathogenic Qi is released, Shen Qi is unblocked, subtle pathogens are expelled; why is deep needle pushing necessary?) Transfer Qi until sufficient, and Shen Qi will recover. Yellow Emperor said: Good. (Massage brings Shen Qi to the heels, causing pathogens to retreat. Ping An: "Yi Qi Zu" is written as "Yi Qi Yu Bu Zu" in *Su Wen* and "Yi Qi Yu Zu" in *Jia Yi Jing*. *Su Wen* New Correction notes: "*Jia Yi*" and "*Tai Su*" write "Yi Qi Yu Zu", without "Bu". Yang's note says: "Massage brings Qi to the heels." Based on this, the character "Yu" is missing after "Yi Qi" in this book, likely lost during transcription.)
Yellow Emperor asked: How about excess and deficiency of Qi? Qibo replied: Excess of Qi leads to panting, coughing, and rebellious Qi; deficiency leads to smooth breathing but shortness of breath. (Smooth breathing with shortness of breath occurs because Lung Qi is deficient, making inhalation and exhalation easy, thus breathing is less and smoother.) When Qi and Blood have not yet merged, and the Five Zang organs are stable, (below discusses subtle Qi,) there is a slight disease of the skin, called White Qi Micro-Leakage. (The Lung organ externally governs the skin and internally governs Qi. Here, externally speaking of skin disease, internally speaking of subtle Qi disease. Among the Five Colored Qi, Lung is White Qi. Leakage refers to Lung Qi leaking.)
Yellow Emperor asked: How to apply tonification and drainage? Qibo replied: For excess of Qi, drain the Jing-Sui. (Jing-Sui refers to the Luo-connecting vessel of Hand Taiyin, running from Hand Taiyin to Hand Yangming, being the path from Hand Taiyin to Hand Yangming, hence called Jing-Sui. Sui means path. To connect Zang and Fu Yin-Yang, tonification and drainage are applied to the regular meridians' separate Luo vessels. Ping An: "Jing Sui" is written as "Jing Qu" in *Jia Yi Jing*. *Su Wen* New Correction cites this Yang note without the seven characters "Gu Yue Jing Sui. Sui, Dao Ye". "Yu Tong" is written as "Yu Dao", "Gu Bu Xie Zhi Jie Qu Qi Zheng Jing" is written as "Gu Bu Xie Jie Cong Zheng Jing"). Do not injure the main meridian. (Draining the separate Luo of the Yin meridian must not injure the regular meridian. Ping An: *Su Wen* New Correction cites this note with "Luo" written as "Lu".) Do not release blood, do not vent Qi. (Draining the separate path of Taiyin must not release blood or Qi; this is called draining Yin Excess.) For deficiency, tonify the Jing-Sui, do not vent Qi. (Pierce the separate Luo of Taiyin meridian to tonify Taiyin, preventing Qi from leaking outward; this is called tonifying Yin Deficiency. Tonifying and draining Yang meridians follow the same method as Yin meridians.)
Yellow Emperor asked: How to treat subtle diseases via acupuncture? Qibo replied: Massage without releasing, withdraw the needle while observing the patient, saying "I will deepen it," the person will necessarily change their attitude, essence naturally subdues itself. (Shi means stopping/releasing. Ge means changing. When people hear music, body and mind are joyful; hearing pain affects the body, emotions necessarily change. Joy relaxes all body parts; change causes essence and will to resist. Resistance causes pathogenic essence to subside. Ping An: "Wo Jiang" is written as "Gu Jiang" in *Jia Yi Jing*; "Shi Ren" is written as "Shi Ru". After "Jing", *Su Wen* and *Jia Yi Jing* have "Qi". The character "Yi" in the note was originally missing, Yuan's edition wrote "Ren", likely incorrect; *Su Wen* New Correction cites this note as "Yi", thus added here. Also, the note "Xie Jing Xiao Fu" is cited by New Correction as "Xie Qi Xiao Fu".) Pathogenic Qi scatters, having nowhere to rest/subside. (Pathogenic Qi has subsided; pathogenic essence scatters in the Cou-Li, unable to gather again. Ping An: "San Luan" is written as "Luan San" in *Jia Yi Jing*. "Fu Xi" is written as "Xiu Xi" in *Su Wen* and *Jia Yi Jing*.) Qi leaks from the Cou-Li, and True Qi becomes harmonious. Yellow Emperor said: Good. (Pathogenic Qi scatters and leaks, so True Qi is not chaotic, thus becoming harmonious.)
Yellow Emperor asked: How about excess and deficiency of Blood? Qibo replied: Excess of Blood leads to anger; deficiency leads to sadness/grief. (Liver Blood excess in the Liver causes anger; Liver Blood deficiency in the Eyes causes much sadness. Ping An: "Bei" is written as "Kong" (Fear) in *Su Wen*; New Correction notes: "Quan Yuanqi's version writes Kong as Bei; *Jia Yi Jing* and *Tai Su* agree.") When Qi and Blood have not yet merged, and the Five Zang organs are stable, Sun-Luo (Branch Collaterals) overflow externally, then the main meridians contain stagnant blood. (Speaking of subtle Blood pathology. Ping An: "Wai Yi" is written as "Shui Yi" in *Su Wen*. "Jing You" is written as "Luo You" in *Jia Yi Jing*.)
Yellow Emperor asked: How to apply tonification and drainage? Qibo replied: For excess of Blood, drain the full/excessive meridians and release blood. For deficiency, tonify the deficient meridians. (Draining excessive meridians and releasing blood prevents anger. Correctly tonifying deficiency without releasing blood prevents grief. Some versions read "Shi Qi Xu Jing". Ping An: "Bu Qi Xu Jing" is written as "Shi Qi Xu Jing" in *Su Wen* and "Shi Qi Xu" in *Jia Yi Jing*.) Insert the needle into the pulse, retain it long until blood arrives and the pulse becomes large, quickly withdraw the needle, do not let blood leak. (Insert needle into Foot Jueyin pulse; when blood arrives under the needle, gathers, and pulse becomes large, quickly withdraw the needle without letting blood leak, hence called "quick". Ping An: "Jiu Liu Xue Zhi" is written as "Jiu Liu Er Shi" in *Su Wen*; New Correction notes: "*Jia Yi Jing* says: Jiu Liu Zhi Xue Zhi. *Tai Su* agrees." This book lacks the character "Zhi".)
Yellow Emperor asked: How to treat stagnant blood via acupuncture? Qibo replied: Observe the blood collaterals, pierce and release blood, do not allow evil blood to enter the meridians, thereby forming disease. Yellow Emperor said: Good. (Piercing blood vessels prevents evil blood from entering the meridians, thus avoiding subtle blood pathology. Ping An: *Jia Yi Jing* lacks the character "Xue" after "Ci Liu". "Qi Bing" is written as "Qi Ji" in *Su Wen*.)
Yellow Emperor asked: How about excess and deficiency of Form? Qibo replied: Excess of Form leads to abdominal distension and difficult urination; deficiency leads to inability to use the four limbs. (Form refers not only to the external appearance of the body, but the entire body is called Form. Zhou and inability to move limbs. Some versions interpret "Zhou" as menstruation for women. Ping An: Above "Zhou", *Su Wen* and *Jia Yi Jing* have "Jing"; *Su Wen* New Correction notes: "Yang's note interprets Jing as Jing, meaning menstruation." Also, regarding the note above "inability to move limbs", there may be missing/corrupted text, but following the original copy, it remains as is.) When Qi and Blood have not yet merged, and the Five Zang organs are stable, muscles twitch/move slightly, called Mild Wind. (Rou Dong means due to body deficiency receiving Wind, Cou-Li moves internally, called Mild Wind. Ping An: "Ru Dong" is written as "Ru Dong" in *Su Wen* and *Jia Yi Jing*; *Jia Yi Jing* note says: alternatively written as "Yi". *Su Wen* New Correction notes: "Quan Yuanqi's version and *Jia Yi Jing* write Ru as Yi; *Tai Su* writes Ru.")
Yellow Emperor asked: How to apply tonification and drainage? Qibo replied: For excess of Form, drain the Yang meridians; for deficiency, tonify the Yang collaterals. (Yang collaterals refer to Foot Yangming meridian and collateral. Or perhaps Yang Ying, which is incorrect.)
Yellow Emperor asked: How to treat subtle diseases via acupuncture? Qibo replied: Select between the muscle divisions, do not strike the meridian, do not injure the collateral. (Can strike the Wei Qi between muscle divisions, but must not injure the Foot Yangming meridian and collateral vessels. Ping An: Above "Jing", *Su Wen* and *Jia Yi Jing* have "Qi".) Wei Qi recovers, and pathogenic Qi dissipates. Yellow Emperor said: Good. (Between muscle divisions is where Wei Qi travels; pathogens have scattered, Wei Qi is restored. Suo means scatter.)
Yellow Emperor asked: How about excess and deficiency of Will? Qibo replied: Excess of Will leads to abdominal distension and undigested stool diarrhea. (Will is the spirit Qi of the Kidney. Excess means lower abdominal distension and indigestion, leading to undigested stool diarrhea. Ping An: Suo, *Su Wen* and *Jia Yi Jing* write as Sun. Note: Sun, Yuan's edition mistakenly writes Shi.) Deficiency leads to Jue (cold extremities). (Cold reversal of the feet.) When Qi and Blood have not yet merged, and the Five Zang organs are stable, bone joints show movement. (Bone joint movement indicates subtle Kidney Will disease. Ping An: *Jia Yi Jing* writes "Dong" as "Shang".)
Yellow Emperor asked: How to apply tonification and drainage? Qibo replied: For excess of Will, drain Ranjin (tendon near Rangu) and release blood; for deficiency, tonify Fuliu. (Ranjin refers to Foot Shaoying Ying, located below the medial malleolus, named Rangu. Foot Shaoyin meridian does not have "Ranjin"; it should be the tendon below Rangu. Fuliu is Foot Shaoyin meridian, located three cun above the medial malleolus. These two are both points of the Will's meridian, hence drain blood from Ranjin, tonify Qi from Fuliu. Ping An: *Su Wen* lacks the three characters "Chu Qi Xue". New Correction notes: "According to *Jia Yi Jing* and *Tai Su*: 'Xie Ranjin Xue Zhe, Chu Qi Xue.' Yang's note: 'Ranjin should be the tendon below Rangu.' Further detailing references to Rangu elsewhere often mention 'blood before Ran Gu', suspecting the two characters 'Gu Er' are missing, and 'Qian' is mistaken for 'Jin'.") Fuliu, *Su Wen* and *Jia Yi Jing* write as Fuliu.
Yellow Emperor asked: How to treat non-merged states via acupuncture? Qibo replied: Immediately select the point, do not strike the meridian, so that pathogenic Qi will immediately become empty. Yellow Emperor said: Good. (Non-merged refers to subtle Will disease. Because the disease is subtle, not striking the meridian, only piercing points where meridian Qi emerges, pathogenic Qi immediately becomes empty. Ping An: "Yi Xie" is written as "Xie Suo" in *Su Wen* and "Yi Qu Qi Xie" in *Jia Yi Jing*.)