平按∶此篇自篇首至末，见《灵枢》卷十第六十七《行针》篇。自或神动而气先针行至末，
又见《甲乙经》卷一第十六。
黄帝问于岐伯曰∶余闻九针于夫子而行之百姓，百姓之血气各不同形，或神动而气先针行，
或气与针相逢，或针已出气独行，或数刺乃知，或发针而气逆，或数刺病益剧，凡此六者，各不
同形，愿闻其方。岐伯曰∶重阳之人，其神易动，其气易往也。（夫为针之法，以调气为本，故
此六者，问气之行也。平按∶《甲乙》无黄帝问至各不同形二十八字，病亦剧作病益甚，重阳之
人作重阳之盛人。）黄帝曰∶何谓重阳之人？岐伯曰∶重阳之人， 蒿蒿，言语善疾，举足善
高，（重阳之人，谓阳有余也。 ，相传许娇反。 蒿蒿，言其人疏 也。平按∶ 《甲乙》
作矫矫。蒿蒿《灵枢》作高高。注 袁刻作恍。）心肺之脏气有余，阳气滑盛而扬，故神动而气先
行。（五脏阴阳者，心肺为阳，肝脾肾为阴，故心肺有余为重阳也。重阳之人，其神才动，其气
即行，以阳气多也，故见持针欲刺，神动其气即行，不待针入，其人与之刺微为易也。）黄帝曰∶
重阳之人而神不先行者，何也？（自有重阳，要待针入，其气方行，故须问之。平按∶《甲乙》
无此一节。）岐伯曰∶此人颇有阴者。黄帝曰∶何以知其颇有阴也？岐伯曰∶多阳者多喜，多阴
者多怒，数怒者易解，故曰颇有阴，其阴阳之合难，故其神不能先行也。（欲知重阳仍有阴者，
候之可知。但人多阳者其心多喜，多阴者多怒，仍有数怒易解，即是重阳有阴人也。重阳有阴人，
其气不得先针行。平按∶合上《灵枢》、《甲乙》有离字。）黄帝曰∶其气与针相逢奈何？岐伯曰∶
阴阳和调而血气淖泽滑利，针入而气出，疾而相逢也。（阴阳和平之人，以其气和，故针入即气
应相逢者也。）黄帝曰∶针以出而气独行者，何气使然？岐伯曰∶其阴气多而阳气少，阴气沉而
阳气浮，沉者
藏，故针以出，气乃随其后，故独行也。（多阴少阳之人，阴气深而内藏，故出针后，气独行也。
平按∶《灵枢》针以出作针已出，阳气浮沉者藏作阳气浮者内藏，《甲乙》同。）黄帝曰∶数刺
乃知者，何气使然？岐伯曰∶此人多阴而少阳，其气沉而气注难，故数刺乃知也。（知者，病愈
也。其人阴多阳少，其气难宣，故数刺方愈也。平按∶气注难《灵枢》、《甲乙》作气往难，据
上文经云其气易往，恐系往字传写之误。）黄帝曰∶针入而逆者，何气使然？岐伯曰∶其气逆，
与其数刺病益甚者，非阴阳之气、浮沉之势也，此皆粗之所败，工之所失，其形气无过焉。（刺
之令人气逆，又刺之病甚者，皆是医士不知气之浮沉，非是阴阳形气之过也。）
平按：本篇从篇首到末尾，见于《灵枢》卷十第六十七《行针》篇。从“或神动而气先针行”至篇末，又见于《甲乙经》卷一第十六。
黄帝向岐伯问道：我从夫子那里学习了九针并用于百姓，发现百姓的血气形态各不相同。有的神气已动，气在针刺之前先行；有的气与针同时相逢；有的针已拔出，气才独自运行；有的需要多次针刺才能见效；有的拔针后气机逆乱；有的多次针刺后病情反而加重。这六种情况，表现各不相同，希望听听其中的道理。岐伯说：重阳之人，他们的精神容易激动，气机容易先行。（针灸的方法，以调气为根本，所以这里询问的是气的运行情况。平按：《甲乙经》没有从“黄帝问”到“各不同形”这二十八个字，“病亦剧”写作“病益甚”，“重阳之人”写作“重阳之盛人”。）
黄帝说：什么叫重阳之人？岐伯说：重阳之人，行动急躁（蒿蒿），说话语速快，抬脚动作高迈。（重阳之人，是指阳气有余的人。“蒿蒿”，相传读作许娇反音。“蒿蒿”，形容其人疏狂的样子。平按：《甲乙经》写作“矫矫”。《灵枢》中的“蒿蒿”写作“高高”。注袁刻本写作“恍”。）心肺的脏气有余，阳气滑利旺盛而飞扬，所以神气一动，气就先行。（五脏中，心肺属阳，肝脾肾属阴，所以心肺有余就是重阳。重阳之人，精神刚一动，气就运行，因为阳气多，所以见到持针准备刺入时，神动气即先行，不待针入，人与针的配合就很微妙且容易。）
黄帝说：重阳之人但神气不先行的，是什么原因？（自有重阳之人，必须等待针入，气才运行，所以需要询问。平按：《甲乙经》没有这一节。）岐伯说：这个人兼有阴气偏盛的情况。黄帝说：怎么知道他兼有阴气偏盛呢？岐伯说：阳气多的人多喜，阴气多的人多怒，经常发怒但容易平息的人，所以说他兼有阴气，他的阴阳结合困难，所以神气不能先行。（想要知道重阳之人是否兼有阴气，观察即可得知。通常阳气多的人心中多喜，阴气多的人心中多怒，如果经常发怒但容易平息，这就是重阳兼有阴气的人。重阳兼有阴气的人，气不能在针刺前先行。平按：此处对应《灵枢》、《甲乙经》中有“离”字。）
黄帝说：气与针相逢是怎么回事？岐伯说：阴阳调和，血气滋润滑利，针入而气出，迅速相逢。（阴阳和平之人，因为气和顺，所以针入即气应相逢。）
黄帝说：针拔出而气独自运行的，是什么气导致的？岐伯说：阴气多而阳气少，阴气沉潜而阳气浮越，沉潜者内藏，所以针拔出后，气才跟随其后，所以独自运行。（多阴少阳的人，阴气深沉而内藏，所以出针后，气独自运行。平按：《灵枢》中“针以出”写作“针已出”，“阳气浮沉者藏”写作“阳气浮者内藏”，《甲乙经》相同。）
黄帝说：多次针刺才见效的，是什么气导致的？岐伯说：这个人阴多阳少，气机沉滞而气往难行，所以多次针刺才见效。（“知”指病愈。此人阴多阳少，气机难以宣通，所以多次针刺才能痊愈。平按：“气注难”在《灵枢》、《甲乙经》中写作“气往难”，根据上文经文说“其气易往”，恐怕是“往”字传写错误。）
黄帝说：针入后气逆的，是什么气导致的？岐伯说：气逆，以及多次针刺后病情加重的，不是阴阳之气、浮沉之势的问题，这都是粗工医术失败、巧工操作失误造成的，患者的形体和气并没有过错。（针刺导致气逆，又针刺导致病情加重的，都是医生不知道气的浮沉规律，不是阴阳形气的过错。）
Ping An: This section, from the beginning to the end of the chapter, is found in Volume 10, Chapter 67 "Xing Zhen" (Needling Techniques) of the *Ling Shu* (Spiritual Pivot). From "or Shen moves and Qi moves before the needle arrives" to the end, it is also found in Volume 1, Chapter 16 of the *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion).
Huang Di asked Qi Bo: I have learned the Nine Needles from you Master and applied them to the common people. The blood and Qi of the common people vary in form. In some cases, Shen (Spirit/Mind) moves and Qi moves before the needle arrives; in others, Qi meets the needle simultaneously; in some, after the needle is withdrawn, Qi moves alone; in some, multiple needlings are required for effect; in some, withdrawing the needle causes Qi to move counterflow; in some, multiple needlings cause the disease to worsen. These six conditions present different forms. I wish to hear the principles behind them. Qi Bo replied: Persons with Repeated Yang (Chong Yang) have Shen that is easily aroused and Qi that easily moves forward. (The method of needling takes regulating Qi as its foundation; thus, these six questions concern the movement of Qi. Ping An: The *Jia Yi Jing* lacks the twenty-eight characters from "Huang Di asked" to "vary in form"; "bing yi ju" is written as "bing yi shen" [disease becomes more severe]; "chong yang zhi ren" is written as "chong yang zhi sheng ren" [persons of excessive Yang].)
Huang Di said: What is meant by a person with Repeated Yang? Qi Bo said: A person with Repeated Yang is restless (Haohao), speaks rapidly, and lifts their feet high. (A person with Repeated Yang refers to one who has an excess of Yang. "Haohao," traditionally pronounced as Xu Jiao fan. "Haohao" describes such a person as being unrefined or rash. Ping An: The *Jia Yi Jing* writes "Jiaojiao." The *Ling Shu* writes "Gaogao." The Yuan edition commentary writes "Huang.") The Qi of the Heart and Lung organs is in excess; Yang Qi is smooth, abundant, and soaring. Therefore, when Shen moves, Qi moves first. (Among the Five Zang organs, Heart and Lung belong to Yang, while Liver, Spleen, and Kidney belong to Yin. Thus, excess in Heart and Lung constitutes Repeated Yang. For a person with Repeated Yang, as soon as Shen moves, Qi moves because there is much Yang. Hence, upon seeing the needle held ready to puncture, Shen moves and Qi advances immediately; without waiting for the needle to enter, the interaction between the person and the needle is subtle and easy.)
Huang Di said: Why does Shen not move first in persons with Repeated Yang? (There are persons with Repeated Yang who must wait for the needle to enter before Qi moves; hence the question arises. Ping An: The *Jia Yi Jing* omits this section.) Qi Bo said: This person has an underlying condition of Yin excess. Huang Di said: How do you know they have underlying Yin excess? Qi Bo said: Those with much Yang tend toward joy; those with much Yin tend toward anger. Those who become angry frequently but easily calm down are said to have underlying Yin. Their Yin and Yang are difficult to harmonize, so Shen cannot move first. (To know if a person with Repeated Yang still has Yin, observation suffices. Generally, those with much Yang are prone to joy, and those with much Yin are prone to anger. If one becomes angry frequently but easily resolves it, this indicates a person with Repeated Yang and underlying Yin. In persons with Repeated Yang and underlying Yin, Qi cannot move before the needle. Ping An: Corresponding texts in the *Ling Shu* and *Jia Yi Jing* include the character "Li" [separation/disunion].)
Huang Di said: What happens when Qi meets the needle? Qi Bo said: When Yin and Yang are harmonized and Blood and Qi are moist, lubricated, and smooth, the needle enters and Qi exits, meeting swiftly. (In persons with balanced Yin and Yang, because their Qi is harmonious, Qi responds and meets the needle immediately upon insertion.)
Huang Di said: What causes Qi to move alone after the needle is withdrawn? Qi Bo said: There is much Yin and little Yang; Yin Qi is sunken while Yang Qi is floating. Sunken Qi is stored internally. Therefore, after the needle is withdrawn, Qi follows behind, moving alone. (In persons with much Yin and little Yang, Yin Qi is deep and stored internally; thus, after needle withdrawal, Qi moves alone. Ping An: The *Ling Shu* writes "Zhen yi chu" [after needle withdrawal] instead of "Zhen yi chu"; "Yang Qi fu chen zhe cang" is written as "Yang Qi fu zhe nei cang"; the *Jia Yi Jing* is the same.)
Huang Di said: What causes effect only after multiple needlings? Qi Bo said: This person has much Yin and little Yang; their Qi is sunken and difficult to advance, so multiple needlings are required for effect. ("Zhi" here means recovery from illness. This person has much Yin and little Yang, making Qi difficult to circulate freely; thus, multiple needlings are needed for healing. Ping An: "Qi zhu nan" is written as "Qi wang nan" in the *Ling Shu* and *Jia Yi Jing*. Given the earlier text states "Qi yi wang" [Qi easily moves], it is likely that "wang" was a transcription error for "zhu".)
Huang Di said: What causes Qi to move counterflow upon needle insertion? Qi Bo said: Qi moving counterflow, and the disease worsening after multiple needlings, are not due to the nature of Yin-Yang Qi or the tendency of floating and sinking. These are failures of the incompetent physician and errors of the skilled practitioner; there is no fault in the patient's Form and Qi. (When needling causes Qi counterflow and further needling worsens the disease, it is because the physician does not understand the floating and sinking of Qi; this is not an error of Yin-Yang or Form-Qi.)