黄帝问于伯高曰。夫邪气之客人也。或令人目不瞑。不卧出者。何气使然。
此篇论卫气行于形身之外内。宗气行于经脉之外内。行于脉内者。偕营气而行。行于脉外者。
随卫气而转。外内自相逆顺而行者也。徐振公曰。此章假邪客以明卫气宗气之行。故篇名邪客。
而经文皆论其正气焉。
伯高曰。五谷入于胃也。其糟粕津液宗气。分为三隧。故宗气积于胸中。出于喉咙。以贯心脉
而行呼吸焉。营气者。泌其津液。注之于脉。化以为血。以营四末。内注五脏六腑。以应刻数焉。
卫气者。出其悍气之 疾。而先行于四末。分肉皮肤之间。而不休者也。昼日行于阳。夜行于阴。
常从足少阴之分。间行于五脏六腑。今厥气客于五脏六腑。则卫气独卫其外。行于阳不得入于阴。行
于阳则阳气盛。阳气盛则阳跷陷。不得入于阴。阴虚故目不瞑。
此论宗气同营气行于脉中。以应呼吸漏下。卫气行于脉外。昼行于阳。夜行于阴。皮肤经脉之
血气。交相逆顺而行也。按五味篇曰。大气之抟而不行者。积于胸中。命曰气海。出于肺。循喉咽。
故呼则出。吸则入。此宗气随肺气行于皮肤。呼则气出。而八万四千毛窍皆阖。吸则气入。而八万
四千毛窍皆开。此章论宗气贯心脉而行呼吸。心脉者手。心主包络之脉。包络主脉。是从心脉而行
于十六经脉之中。呼吸定息。脉行六寸。昼夜一万三千五百息。脉行八百十丈。以终五十营之一周。
是宗气营气。皆半营于脉中。而半行于脉外者也。卫气者。 悍滑疾。独行于脉外。昼行于阳。夜行
于阴。以司昼夜之开阖。行于阳。则目张而起。行于阴。则目瞑而卧。如厥逆之气。客于五脏六腑。
则卫气独卫于外。行于阳不得入于阴。故目不瞑。愚按、卫气不得入于阴。则
目不瞑之论。多有重见。然各有意存。学人宜体析明白。徐振公曰。大惑篇云。卫气不得入于阴。
则阳气满。阳气满则阳跷盛。此章陷字疑误。
黄帝曰善。治之奈何。伯高曰。补其不足。泻其有余。调其虚实。以通其道而去其邪。饮以半
夏汤一剂。阴阳以通。其卧立至。黄帝曰善。此所谓决渎壅塞。经络大通。阴阳和得者也。愿闻其方。
伯高曰。其汤方以流水千里以外者八升。扬之万遍。取其清五升煮之。炊以苇薪。火沸置秫米一升。
治半夏五合。徐炊令竭为一升半。去其滓。饮汁一小杯。日三稍益。以知为度。故其病新发者。复杯
则卧。汗出则已矣。久者三饮而已也。（秫音术稷之粘者）
此论调足少阴阳明之气。以通卫气之行于内。盖卫气之行于阴。从手足阳明下行至足。而交于足
少阴。从足少阴而注于五脏六腑。故当调此二经之气焉。补不足者。补卫气之不足。泻有余者。泻厥
气之有余。调虚实者。期外内之虚实。以通其道路。而去其厥逆之邪。半夏色白形圆。味甘而辛。阳明
之品也。月令五月半夏生。感一阴之气而生者也。胃属戊土。肾藏天癸。饮以半夏汤一剂者。启一阴
之气。上交于胃。戊癸合而化大火土之气。则外内之阴阳已通。其卧立至。此所谓决渎壅塞。经络大通。
阴阳得和者也。夫肾为水脏。而为生气之原。气行则水涣。胃乃燥热之腑。而主中土。欲得阴阳以合化。
而不欲寒水之上乘。故用流水千里以外者。所谓劳水也。再扬之万遍。则水性无力。不能助寒水上行矣。
八乃金之成数。五乃土之生数。阳明主秋金。而胃居中土。故用八升五升者。助阳明之胃气也。苇乃水
草。炊以苇薪者。助水中之生气也。米乃土谷而秋成。置秫米一升者。助胃气也。上古以腹中和。小便
利为知。复杯则卧。汗出而已者。正气和而厥气散。卫气得
从其道而出入矣。徐振公曰。厥气者。脏腑之逆气也。气本于足少阴肾。而生于足阳明胃。故调此
二经之气。而逆气自解矣。曰阴阳已通。曰阴阳和得者。一谓卫气所行于外内之阴阳。一谓少阴阳
明之阴阳。相得而和也。
黄帝问于伯高曰。愿闻人之肢节。以应天地奈何。伯高答曰。天圆地方。人头圆足方以应之。天
有日月。人有两目。地有九州。人有九窍。天有风雨。人有喜怒。天有雷电。人有音声。天有四时。
人有四肢。天有五音。人有五脏。天有六律。人有六腑。天有冬夏。人有寒冷。天有十日。人有手十指。
辰有十二。人有足十趾茎垂以应之。女子不足二节。以抱人形。天有阴阳。人有夫妻。岁有三百六十五
日。人有三百六十节。地有高山。人有肩膝。地有深谷。人有腋 。地有十二经水。人有十二经脉。地
有泉脉。人有卫气。地有草 。人有毫毛。天有昼夜。人有卧起。天有列星。人有牙齿。地有小山。人有
小节。地有山石。人有高骨。地有林木。人有募筋。地有聚邑。人有 肉。岁有十二月。人有十二节。地
有四时不生草。人有无子。此人与天地相应者也。
此论人之形身四体。脏腑阴阳。应天地之日月星辰。山川草木。人与天地参也。卫气昼行于阳。夜行
于阴。应天道之绕地一周。一岁而终三百六十五度。日月五星。随天道之环转。风雨雷电。从天气以施行。
山川泉谷。上天之无不覆帱。林木草 。感天气而生长。卫气日行于阳。上至头目口齿。下至足胫膝 。四
旁之四肢肢节。 肉皮毛。夜行于阴。内循五脏六腑。熏于募筋。充于胸腹。人之身形脏腑。应六气之降
升。五运之出入。卫气之行。应天地之绕地环转。而复通贯于地中。故曰地有泉水。人有卫气。是卫气非
独行于形身之外内。而
复贯通于经脉之外内者也。徐振公曰。地有草 。人有毫毛。女子月事以时下者。淡渗皮毛之血也。
男子冲任不盛。宗筋不成。则须不生。是以四时之草不生。以应人之无子。仇汝霖曰。上古有 草。
一茎三十叶。日落一叶。如月小则落二十九叶。盖以应女子之月事以时下。
黄帝问于岐伯曰。余愿闻持针之数。内针之理。纵舍之意。 皮开腠理奈何。脉之屈折出入之处。
焉至而出。焉至而止。焉至而徐。焉至而疾。焉至而入。六腑之输于身者。余愿尽闻。少叙别离之处。
离而入阴。别而入阳。此何道而从行。愿尽闻其方。岐伯曰。帝之所问。针道毕矣。黄帝曰。愿卒闻
之。（内叶纳舍叶 ）
此问用针之理。而兼问血气之行于皮肤经脉之外内。有出入至止离别之处焉。皮腠者。脉外之气
分也。脉之屈折出入之处。焉至而出。焉至而止。谓血气之行于经脉外内。有至止出入之处。而内针
之理。何以为之至止疾徐也。六腑之输于身者。即手足三阳之本标。别离之处者。别经脉而出于气街
之处也。夫皮肤为阳。经脉为阴。离而入阴者。脉外之气血。离皮肤而入于经脉也。别而入阳者。脉内
之气血。别经脉而入于皮肤也。此何道从行。愿尽闻其方。伯言帝之所问。乃阴阳血气之流行。知血
气之外内。则知所以用针矣。仇汝霖曰。此因针道以明血气之营运出入。盖针道与血气之流行。皆
合天圯之大道。
岐伯曰。手太阴之脉。出于大指之端。内屈。循白肉际。至本节之后太渊。留以淡。外屈。上于
本节之下。内屈。与阴诸络会于鱼际。数脉并注。利其气滑。伏行壅骨之下。外屈。出于寸口而行。
上至于肘内廉。入于大筋之下。内屈。上行 阴。入腋下。内屈。走肺。此顺行逆数之屈折也。（屈叶
曲数上声）
此分论脉外之宗气。循手太阴之经。顺行而逆数也。夫宗气之行于脉外者。从肺气而出。故其气
滑利。伏行于壅骨之下。外屈。出于寸口而行。外屈。上于本节之下。留以淡渗皮毛。手太阴之脉。
出于大指之端。内屈。循白肉际。至本节之后太渊。内屈。与诸阴络会于鱼际。数脉并注。上至于肘
内廉。入于大筋之下。内屈。上行 阴。入腋下。内屈走肺。此太阴之脉。从指井而走肺。脉外之宗
气。从 腋以上鱼。此顺行逆数之屈折也。
心主之脉。出于中指之端。内屈。循中指内廉。以上留于掌中。伏行两骨之间。外屈。出两筋之间。
骨肉之际。其气滑利。上二寸。外屈。出行两筋之间。上至肘内廉。入于小筋之下。留两骨之会。上入
于胸中。内络于心肺。
此分论行于脉中之宗气。从心主之脉。营行于十二经脉之中。以应呼吸漏下。其脉外之宗气。亦
随本经而屈折于皮肤之间。盖宗气之出于肺而行于皮肤者。散于十二经脉之外。各从本经而为逆顺之
行。故行于心主之脉外者。外屈出两筋之间。骨肉之际。其气滑利。上肘臂二寸。外屈。而淡渗于皮
毛。心主之脉。出于中指之端。内屈。循中指内廉。以上留于掌中。伏行两骨之间。出行两筋之间。上
至肘外廉。入于小筋之下。留两骨之会。上入于胸中。内络于心肺。此亦顺行而逆数也。夫脉外之气
血。各随本经以分界畔。故行于脉中者。随脉而屈折于脉内。行于脉外者。亦随本经而屈折于脉外也。
以上二节。论宗气之留于胸中。上出于肺。行于十二经脉之皮部。以司呼吸开阖。上贯心脉。营于十二
经脉之中。以应呼吸漏下。外内之相应也。
黄帝曰。手少阴之脉独无输何也。岐伯曰。少阴心脉也。心者。五脏六腑之大主也。精神之所舍
也。其脏坚固。邪弗能容也。容之则心伤。心伤则神去。神去则死矣。故诸邪之在于心者。皆在于心之
包络。包络者。心主之脉也。故独无输焉。
此申明宗气贯心脉而行呼吸之因。盖血脉者。心所主也。包络代行其血气者。君主无为。而神明
内藏。包络之相。代君行其令也。精神内藏。其脏坚固。故邪弗能伤。心伤则死矣。少阴。心脉也。
包络者。心主之脉也。独无输者。包络代输其血气也。
黄帝曰。少阴独无输者不病乎。岐伯曰。其外经病而脏不病。故独取其经于掌后锐骨之端。其余
脉出入屈折。其行之疾徐。皆如手少阴心主之脉行也。故本输者。皆因其气之虚实疾徐以取之。是谓
因冲而泻。因衰而补。如是者。邪气得去。真气坚固。是谓因天之序。
此承上文复申明少阴之无输者。谓精神内藏。不为各经转输其血气。而少阴之经脉。亦从外而循
于内也。故外感于邪。独取其掌后锐骨之神门穴。盖病在外经而脏不病也。其余手足十二经脉之出入
屈折。行之疾徐。皆如手少阴心主之脉行。盖言十二经脉相同。非少阴之独无输也。故取少阴之本输
者。皆因其正气之虚实以取之。而不因于邪也。因心气之盛而冲者泻之。心气之衰者补之。盖精神内
藏。藏真坚固。邪在外经而不伤于内。故止因正气之盛虚。而补泻其输也。八正神明论曰。因天之序。
盛虚之时。移光定位。正立而待。盖心为阳中之太阳。而上应于日。如衰而补之。以待日之方中。冲
而泻之。以待日之将HT 。
黄帝曰。持针纵舍奈何。岐伯曰。必先明知十二经脉之本末。皮肤之寒热。脉之盛衰滑涩。其脉
滑而盛者病日进。虚而细者久以持。大以涩者为痛痹。阴阳如一者病虽治。其本末尚热者病尚在。其
热已衰者。其病亦去矣。
持其尺。察其肉之坚脆。大小滑涩。寒温燥湿。因视目之五色。以知五脏而决死生。视其血脉。察其
色。以知其寒热痛痹。
此论审别病气。在于皮肤经脉之外内。有出入盛衰之别也。本末者。十二经脉之本标。血气之流
行出入者也。皮肤之寒热。病气在于皮肤也。脉之盛衰滑涩。病气在于经脉也。其脉滑而盛者。病日
进于经脉之中。虚而细者。病久持于脉外也。夫在外者。皮肤为阳。筋骨为阴。脉大以涩者。为寒热
痛痹也。如左右之阴阳如一者。病难治。谓皮肤筋骨之浅深皆病也。其本末尚热者。病尚在于血脉之
中。其热已衰者。其病气随经脉之血气。出于气街而亦去矣。邪气脏腑篇曰。脉滑者。尺之皮肤亦滑。
脉涩者。尺之皮肤亦涩。故持其尺。察其尺肤之坚脆大小滑涩。以知皮肤分肉之寒热燥湿也。五脏之
血色见于目。因视目之五色。以知五脏而决死生。盖病在脏者。半死半生也。视其血络。察其皮毛以
知痛痹之寒热也。皮部论曰。凡十二经络脉者。皮之部也。其色多青则痛。多黑则痹。黄赤则热。多
白则寒。五色皆见。则寒热也。此篇论营卫宗气。营行出入于经脉之外内。故持针纵舍。亦当察病气
之在于皮肤。在于经脉。或在内之五脏也。
黄帝曰。持针纵舍。余未得其意也。岐伯曰。持针之道。欲端以正。安以静。先知虚实。而行疾
徐。左指执骨。右手循之。无与肉果。泻欲端以正。补必闭肤。辅针导气。邪得淫 。真气得居。
此论刺血脉而当养其真气也。真气者。所受于天。无谷气并而充身者也。纵舍者。迎随也。无与
肉果者。刺脉无伤肉也。
黄帝曰。 皮开腠理奈何。岐伯曰。因其分肉。左别其肤。微纳而徐端之。适神不散。邪气得去。
此论刺皮肤而当养其神气也。神气者。两精相抟之所生。两神者。天乙之精。后天水谷之精也。
黄帝问于岐伯曰。人有八虚。各何以候。岐伯答曰。以候五脏。黄帝曰。候之奈何。岐伯曰。肺
黄帝向伯高问道：邪气侵入人体时，有时会导致人眼睛无法闭合、不能安卧，这是什么原因造成的呢？
这一篇论述卫气在形体内外运行，宗气在经脉内外运行。行于脉内的，伴随营气而行；行于脉外的，随卫气而转。内外之气自然相互逆顺地运行。徐振公说：这一章假借邪气客居来阐明卫气和宗气的运行规律，所以篇名叫做《邪客》。但经文内容都是论述正气运行的。
伯高回答说：五谷进入胃中后，其糟粕、津液和宗气分为三条通道。所以宗气积聚在胸中，出于喉咙，贯通心脉而主持呼吸。营气，分泌津液，注入脉中，变化成为血液，以营养四肢末端，向内灌注五脏六腑，以对应漏刻的时间节律。卫气，是其中剽悍滑疾的部分，先行于四肢末端、分肉和皮肤之间，不停歇。白天行于阳分，夜晚行于阴分，经常从足少阴经的分野间行于五脏六腑。如今厥逆之气客居于五脏六腑，那么卫气就独自护卫于外，行于阳分而不能进入阴分。行于阳分则阳气盛，阳气盛则阳跷脉陷（此处指阳跷脉气盛或功能异常，原文“陷”字徐振公疑为误，结合上下文及《大惑论》“阳气满则阳跷盛”，此处意指阳跷脉气偏盛导致目不瞑，或指阳气不得入阴导致阳跷相对亢盛），不能进入阴分，阴气虚，所以眼睛无法闭合。
这一段论述宗气同营气行于脉中，以应呼吸和漏刻时间；卫气行于脉外，白天行于阳，夜晚行于阴。皮肤和经脉中的血气，交互逆顺地运行。按《五味》篇所说：大气聚集而不运行的，积聚在胸中，命名为气海，出于肺，循喉咙，所以呼气时气出，吸气时气入。这是宗气随着肺气行于皮肤，呼气时气出，八万四千毛孔都闭合；吸气时气入，八万四千毛孔都张开。这一章论述宗气贯通心脉而主持呼吸。心脉，是指手厥阴心包络之脉。心包络主脉，是从心脉而行于十六经脉之中。一呼一吸为一息，脉行六寸，昼夜一万三千五百息，脉行八百十丈，以此完成五十营的一周循环。这说明宗气和营气，一半营行于脉中，一半行于脉外。卫气，剽悍滑疾，独行于脉外，白天行于阳，夜晚行于阴，以掌管昼夜的开阖。行于阳，则眼睛睁开而起立；行于阴，则眼睛闭合而卧睡。如果厥逆之气客居于五脏六腑，则卫气独自护卫于外，行于阳而不能进入阴，所以眼睛无法闭合。我按：卫气不能进入阴分，从而导致眼睛无法闭合的论述，多有重复出现，但各有深意，学习者应当仔细辨析明白。徐振公说：《大惑》篇说：卫气不能进入阴分，则阳气满溢，阳气满溢则阳跷脉盛。这一章中的“陷”字疑似有误。
黄帝说：好。怎么治疗呢？伯高说：补其不足，泻其有余，调和虚实，以疏通其道并去除邪气。服用半夏汤一剂，阴阳得以通畅，睡眠立刻就能恢复。黄帝说：好。这就是所说的疏通壅塞，经络大通，阴阳调和的方法。希望听听具体的方子。伯高说：煮汤的水要用千里之外的流水八升，反复扬洒一万遍，取其清水五升用来煮药，用芦苇做燃料。水沸后放入秫米一升，制半夏五合，慢慢煎煮至剩下一升半，去掉药渣。每次饮用一小杯，每天三次，逐渐增加剂量，以见效为度。所以新发的病，喝完药放下杯子就能入睡，出汗就好了；病程久的，喝三次就好了。（秫音同术，是稷的粘性品种）
这一段论述调理足少阴和足阳明二经的气机，以通导卫气在体内的运行。大概卫气行于阴分，从手足阳明经下行至足，然后交于足少阴经，从足少阴经注入五脏六腑。所以应当调理这两条经脉的气机。补不足，是补卫气的不足；泻有余，是泻厥气的有余；调虚实，是期望内外虚实得到平衡，以疏通道路，去除厥逆之邪。半夏色白形圆，味甘辛，属于阳明经的药物。月令记载五月半夏生，是感应了一阴之气而生长的。胃属戊土，肾藏天癸。服用半夏汤一剂，是启动一阴之气，上交于胃，戊癸相合而化生大火土之气，那么内外的阴阳就已经通畅，睡眠立刻就能恢复。这就是所说的疏通壅塞，经络大通，阴阳调和的方法。肾是水脏，也是生气的根源，气行则水散；胃是燥热之腑，主宰中土，想要阴阳合化，而不希望寒水上乘。所以使用千里之外的流水，这就是所谓的劳水。再扬洒一万遍，水的性质就变得无力，不能助长寒水上行了。八是金的成数，五是土的生成数。阳明主秋金，胃居中土，所以用八升水和五升水，是为了辅助阳明胃气。芦苇是水生植物，用芦苇做燃料，是为了辅助水中的生气。米是土谷，秋天成熟，放入秫米一升，是为了辅助胃气。上古时期以腹中和、小便利作为见效的标准。放下杯子就能睡，出汗就好了，这是正气调和而厥气消散，卫气能够顺着道路出入的缘故。徐振公说：厥气，就是脏腑的逆气。气根源于足少阴肾，而生于足阳明胃。所以调理这两条经脉的气机，逆气自然解除。说“阴阳已通”、“阴阳和得”，一个是说卫气所行的内外阴阳，一个是指少阴和阳明的阴阳，两者相得而和谐。
黄帝问伯高：我希望了解人的肢节如何对应天地，是怎么回事？伯高回答：天圆地方，人的头圆脚方与之相应。天有日月，人有两只眼睛；地有九州，人有九窍；天有风雨，人有喜怒；天有雷电，人有声音；天有四时，人有四肢；天有五音，人有五脏；天有六律，人有六腑；天有冬夏，人有寒冷感觉；天有十日（天干），人有手十指；地支有十二辰，人有足十趾、阴茎和阴囊与之相应。女子缺少这两节（指阴茎和阴囊），以符合人的形态。天有阴阳，人有夫妻；岁有三百六十五日，人有三百六十个关节；地有高山，人有肩膝；地有深谷，人有腋窝腘窝；地有十二条河流，人有十二经脉；地有泉水脉络，人有卫气；地有草莽，人有毫毛；天有昼夜，人有睡起；天有列星，人有牙齿；地有小山，人有小节；地有山石，人有高骨；地有林木，人有募筋；地有聚落的城邑，人有肌肉；岁有十二月，人有十二个关节；地有四季不长草的地方，人有不育的情况。这都是人与天地相应的表现。
这一段论述人的形体四肢、脏腑阴阳，对应天地的日月星辰、山川草木，人与天地参赞合一。卫气白天行于阳，夜晚行于阴，对应天道环绕大地一周，一年终结于三百六十五度。日月五星，随着天道的环转而运行；风雨雷电，跟随天气而施行；山川泉谷，承受上天无不覆盖庇护；林木草莽，感应天气而生长。卫气白天行于阳，上至头目口齿，下至足胫膝盖，以及四周的四肢肢节、肌肉皮毛；夜晚行于阴，内循五脏六腑，熏蒸募筋，充盈胸腹。人的身形脏腑，对应六气的升降、五运的出入。卫气的运行，对应天地环绕大地运转，又贯通于地中。所以说地有泉水，人有卫气。这说明卫气不仅行于形体的内外，还贯通于经脉的内外。徐振公说：地有草莽，人有毫毛。女子月经按时来潮，是淡渗皮毛之血的表现。男子冲任二脉不旺盛，宗筋不成形，胡须就不生长。这就像四季草木不生一样，对应人的无子。仇汝霖说：上古有一种草，一茎三十叶，日落一片叶，像月亮小就落二十九片叶，以此来对应女子月经按时来潮。
黄帝问岐伯：我希望了解持针的法度、进针的原理、纵舍的意思，以及如何使皮肤张开、腠理开泄？脉管弯曲转折、出入的地方，在哪里出来？在哪里停止？在哪里缓慢？在哪里快速？在哪里深入？六腑在身体上的腧穴，我都希望能详尽听闻，简要叙述它们别离之处。别脉而入阴，别脉而入阳，这是什么道理而这样运行的？希望能详尽听闻其中的方法。岐伯说：皇帝所问的问题，针刺的道理已经完备了。黄帝说：希望能听完全。
这一段询问用针的原理，同时兼问血气在皮肤经脉内外的运行，有出入、至止、离别的地方。皮腠，是脉外的气分。脉管弯曲转折、出入的地方，在哪里出来，在哪里停止，是说血气在经脉内外运行，有到达、停止、出入的地方，而进针的原理，是如何做到至止、疾徐的呢？六腑在身体上的腧穴，就是手足三阳经的本标，别离之处，是指别经脉而出于气街的地方。皮肤属阳，经脉属阴。离而入阴，是指脉外的气血，离开皮肤而进入经脉。别而入阳，是指脉内的气血，离开经脉而进入皮肤。这是什么道理而这样运行？希望能详尽听闻其中的方法。伯高说皇帝所问的，乃是阴阳血气的流行，知道血气的外内，就知道如何使用针了。仇汝霖说：这是因为通过针道来说明血气的营运出入。大概针道与血气的流行，都符合天地的宏大道理。
岐伯说：手太阴肺经，出于大拇指的末端，向内弯曲，沿着白肉边缘，到达本节后的太渊穴，停留以淡渗（此处指脉气在此处浅显或留滞），向外弯曲，上行到本节之下，向内弯曲，与阴经的各络脉会合于鱼际。多条脉气并注，使其气滑利，伏行于壅骨之下，向外弯曲，出于寸口而运行，向上到达肘部内侧边缘，进入大筋之下，向内弯曲，上行至腋下，向内弯曲，走向肺。这是顺行而逆数的曲折。（屈同曲，数读去声）
这一段分别论述脉外的宗气，循着手太阴经，顺行而逆数。宗气行于脉外的，从肺气而出，所以其气滑利，伏行于壅骨之下，向外弯曲，出于寸口而运行，向外弯曲，上行到本节之下，停留以淡渗皮毛。手太阴肺经，出于大拇指的末端，向内弯曲，沿着白肉边缘，到达本节后的太渊穴，向内弯曲，与各阴络会合于鱼际。多条脉气并注，向上到达肘部内侧边缘，进入大筋之下，向内弯曲，上行至腋下，向内弯曲，走向肺。这是太阴经的脉，从手指井穴走向肺。脉外的宗气，从腋下以上至鱼际，这是顺行而逆数的曲折。
手厥阴心包络经，出于中指末端，向内弯曲，沿着中指内侧，向上停留在掌中，伏行在两骨之间，向外弯曲，出于两筋之间，骨肉之际，其气滑利，向上二寸，向外弯曲，出行于两筋之间，向上到达肘部内侧边缘，进入小筋之下，停留在两骨的交会处，向上进入胸中，内络于心肺。
这一段分别论述行于脉中的宗气，从心主之脉，营行于十二经脉之中，以应呼吸和漏刻时间。其脉外的宗气，也随着本经而在皮肤之间曲折。大概宗气出于肺而行于皮肤的，散布于十二经脉之外，各从本经而为逆顺之行。所以行于心主之脉外的，向外弯曲出于两筋之间，骨肉之际，其气滑利，上行肘臂二寸，向外弯曲，而淡渗于皮毛。手厥阴心包络经，出于中指末端，向内弯曲，沿着中指内侧，向上停留在掌中，伏行在两骨之间，出行于两筋之间，向上到达肘外侧边缘，进入小筋之下，停留在两骨的交会处，向上进入胸中，内络于心肺。这也是顺行而逆数。脉外的气血，各随本经以分界畔，所以行于脉中的，随脉而曲折于脉内；行于脉外的，也随本经而曲折于脉外。以上两节，论述宗气留于胸中，上出于肺，行于十二经脉的皮部，以司呼吸开阖，上贯心脉，营行于十二经脉之中，以应呼吸漏刻，体现内外相应。
黄帝说：手少阴心经为什么单独没有腧穴呢？岐伯说：少阴是心脉。心，是五脏六腑的大主，是精神寄居的地方。它的脏器坚固，邪气不能容纳。如果邪气容纳进去就会伤心，心受伤则神离去，神离去人就死了。所以所有邪气在心部的，都在心包络。心包络，就是心主的脉。所以手少阴经单独没有腧穴。
这一段申明宗气贯通心脉而主持呼吸的原因。大概血脉由心所主。心包络代行心的血气，君主无为，神明内藏。心包络作为宰相，代君行使命令。精神内藏，脏器坚固，所以邪气不能伤害。心受伤人就死了。少阴，是心脉。心包络，是心主的脉。单独没有腧穴，是因为心包络代为输注血气。
黄帝说：少阴单独没有腧穴，就不会生病吗？岐伯说：它的外经有病而内脏不病，所以只取它在掌后锐骨端（神门穴）的经脉穴位。其余脉管的出入曲折，运行的快慢，都像手少阴心主之脉的运行那样。所以本输穴，都是根据其气的虚实快慢来选取的。这叫作因势而泻，因衰而补。像这样，邪气得以去除，真气坚固，这叫作顺应天的次序。
这一段承接上文再次申明少阴没有腧穴的原因，是说精神内藏，不为各经转输血气，而少阴的经脉，也是从外而循行于内的。所以外感邪气，只取掌后锐骨的神门穴。因为病在外经而脏不病。其余手足十二经脉的出入曲折，运行的快慢，都像手少阴心主之脉运行那样。意思是说十二经脉相同，并非少阴单独没有腧穴。所以取少阴的本输穴，都是根据正气的虚实来选取，而不是根据邪气。因为心气盛而冲逆的就泻它，心气衰弱就补它。大概精神内藏，脏真坚固，邪气在外经而不伤于内，所以只根据正气的盛虚，而补泻其腧穴。《八正神明论》说：顺应天的次序，盛虚的时候，观察日影位置，端正站立等待。大概心是阳中之太阳，而上应于日，如衰弱就补它，等待日正当中；冲逆就泻它，等待日将落。
黄帝说：持针纵舍怎么做？岐伯说：必须先明确知道十二经脉的本末，皮肤的寒热，脉象的盛衰滑涩。脉象滑而盛的，病每日进展；虚而细的，久病持续；大而涩的是痛痹。左右阴阳如一（指左右脉象一致且异常），病虽治难愈，其本末尚热的，病还在；其热已衰的，病也就去了。
握住尺肤，观察肌肉的坚脆、大小、滑涩、寒温燥湿。进而观察眼睛的五色，以了解五脏而决断死生。观察其血脉，察看病色，以知道寒热痛痹。
这一段论述审辨病气，在于皮肤经脉的内外，有出入盛衰的区别。本末，是指十二经脉的本标，血气流行的出入。皮肤的寒热，是病气在于皮肤。脉的盛衰滑涩，是病气在于经脉。脉滑而盛的，病每日进展于经脉之中；虚而细的，病久留于脉外。在外者，皮肤为阳，筋骨为阴。脉大而涩，是寒热痛痹。如果左右阴阳如一，病难治，是说皮肤筋骨深浅都病了。其本末尚热的，病尚在血脉之中；其热已衰的，病气随着经脉的血气，出于气街也就去了。《邪气脏腑病形》篇说：脉滑的，尺肤也滑；脉涩的，尺肤也涩。所以握住尺肤，观察尺肤的坚脆大小滑涩，以知道皮肤分肉的寒热燥湿。五脏的血色见于眼睛，所以观察眼睛的五色，以了解五脏而决断死生。大概病在脏的，半死半生。观察血络，察看皮毛以知道痛痹的寒热。《皮部论》说：凡十二经络脉，是皮的部位。颜色多青则痛，多黑则痹，黄赤则热，多白则寒，五色都见，则是寒热错杂。这一篇论述营卫宗气，营气出入于经脉内外，所以持针纵舍，也应当察看病气是在皮肤、在经脉，还是在内部的五脏。
黄帝说：持针纵舍，我还没理解其中的意思。岐伯说：持针的原则，要端正严谨，安定宁静。先知道虚实，然后施行疾徐。左手按住骨头，右手循按经脉，不要让肌肉纠结。泻法要端正严谨，补法必须闭合皮肤。用辅针导引气机，邪气得以外淫散去，真气得以安居。
这一段论述刺血脉而应当养护真气。真气，是受之于天，无谷气混杂而充实身体的。纵舍，就是迎随。无与肉果，就是刺脉不伤肉。
黄帝说：如何使皮肤张开、腠理开泄？岐伯说：顺着分肉纹理，左手分开皮肤，微微进针而缓慢端正地操作。使神气不散乱，邪气得以去除。
这一段论述刺皮肤而应当养护神气。神气，是两精相搏所产生的。两神，是天乙之精和后天水谷之精。
Huangdi asked Bogao: When pathogenic factors invade the human body, sometimes they cause the eyes to remain open and prevent sleep. What qi causes this?
This chapter discusses the movement of Wei Qi (Defensive Qi) inside and outside the body, and Zong Qi (Gathering Qi) inside and outside the meridians. The qi moving inside the vessels travels with Ying Qi (Nutritive Qi); the qi moving outside the vessels turns with Wei Qi. The internal and external aspects naturally move in mutual opposition and harmony. Xu Zhengong said: This chapter uses the metaphor of pathogenic factors invading to clarify the movement of Wei Qi and Zong Qi; hence the chapter is named "Evil Invading" (Xie Ke). However, the canonical text primarily discusses the movement of healthy qi.
Bogao replied: When grains enter the stomach, their dregs, fluids, and Zong Qi are divided into three pathways. Thus, Zong Qi accumulates in the chest, emerges from the throat, penetrates the Heart vessels, and governs respiration. Ying Qi secretes its fluids, injects them into the vessels, transforms them into blood, nourishes the four extremities, and internally irrigates the five zang and six fu organs, corresponding to the time intervals marked by water clocks. Wei Qi is its fierce, rapid, and slippery aspect; it moves first in the four extremities, between the muscle divisions and skin, without resting. During the day, it moves in the Yang aspects; at night, it moves in the Yin aspects. It frequently passes through the sectors of Foot-Shaoyin and moves among the five zang and six fu organs. Now, if Jue Qi (Rebellious Qi) invades the five zang and six fu organs, then Wei Qi alone guards the exterior, moving in Yang and unable to enter Yin. Moving in Yang makes Yang qi abundant; when Yang qi is abundant, the Yang Qiao vessel becomes excessive (or sunken/deficient in function relative to Yin, though Xu Zhengong suggests "sunken" might be an error for "excessive" based on the *Da Huo* chapter), preventing entry into Yin. Due to Yin deficiency, the eyes cannot close.
This section discusses how Zong Qi and Ying Qi move within the vessels, corresponding to respiration and water clock intervals, while Wei Qi moves outside the vessels, traveling in Yang during the day and Yin at night. The blood and qi in the skin and meridians move in alternating opposition and harmony. According to the *Wu Wei* chapter: The great qi that gathers and does not move accumulates in the chest, is called the Sea of Qi, emerges from the Lung, follows the throat, so exhalation sends it out and inhalation draws it in. This is Zong Qi following Lung qi to move in the skin; upon exhalation, the qi exits, and all 84,000 hair pores close; upon inhalation, the qi enters, and all 84,000 hair pores open. This chapter discusses Zong Qi penetrating the Heart vessels to govern respiration. The Heart vessels refer to the vessels of the Hand-Jueyin Pericardium. The Pericardium governs the vessels, moving from the Heart vessels into the sixteen meridians. In one breath cycle (one xi), the vessels move six cun. Over a day and night of 13,500 breath cycles, the vessels move 810 zhang, completing one full circuit of fifty Ying cycles. This shows that both Zong Qi and Ying Qi are half-nourished within the vessels and half-moving outside them. Wei Qi is fierce, rapid, and slippery, moving alone outside the vessels, in Yang during the day and Yin at night, governing the opening and closing of day and night. Moving in Yang causes the eyes to open and the body to rise; moving in Yin causes the eyes to close and the body to lie down. If Jue Qi invades the five zang and six fu organs, Wei Qi guards the exterior alone, moving in Yang and unable to enter Yin, thus causing insomnia. I note: The discussion of Wei Qi being unable to enter Yin leading to insomnia appears repeatedly, but each instance has its specific meaning; students should analyze them clearly. Xu Zhengong said: The *Da Huo* chapter states: "When Wei Qi cannot enter Yin, Yang qi becomes full; when Yang qi is full, the Yang Qiao vessel becomes excessive." The character "sunken" (xian) in this chapter is suspected to be an error.
Huangdi said: Excellent. How should it be treated? Bogao said: Tonify what is deficient, drain what is excessive, regulate deficiency and excess, unblock the pathways, and eliminate the pathogen. Administer one dose of Banxia Tang (Pinellia Decoction). Once Yin and Yang are unblocked, sleep will resume immediately. Huangdi said: Excellent. This is what is meant by clearing blockages, achieving thorough meridian circulation, and harmonizing Yin and Yang. I wish to hear the prescription. Bogao said: For the decoction, use eight sheng of flowing water from a distance of a thousand li, stir it ten thousand times, and take five sheng of the clear water for boiling. Cook it using reed fire. When the water boils, add one sheng of Shumi (Sorghum) and five he of processed Banxia (Pinellia Tuber). Simmer slowly until only one and a half sheng remains. Remove the dregs. Drink one small cup, three times a day, gradually increasing the dosage until the desired effect is achieved. Therefore, for newly onset diseases, sleep comes as soon as the cup is set down, and sweating indicates recovery; for chronic cases, three doses are sufficient. (Shumi sounds like 'shu', it is the glutinous variety of Ji/Sorghum).
This section discusses regulating the qi of Foot-Shaoyin and Foot-Yangming to facilitate the internal movement of Wei Qi. Generally, Wei Qi moving in Yin descends from the Hand and Foot Yangming meridians to the foot, intersects with Foot-Shaoyin, and from Foot-Shaoyin irrigates the five zang and six fu organs. Therefore, one must regulate the qi of these two meridians. Tonifying deficiency means tonifying deficient Wei Qi; draining excess means draining excessive Jue Qi; regulating deficiency and excess aims to balance internal and external conditions, unblock pathways, and remove rebellious pathogens. Banxia is white and round, sweet and pungent, belonging to the Yangming category. The Monthly Ordinances state that Pinellia grows in the fifth month, born from sensing a yin qi. The Stomach belongs to Wu Earth, and the Kidney stores Tian Gui (Heavenly Water/Essence). One dose of Banxia Tang initiates a yin qi, sending it upward to the Stomach; Wu and Gui combine to transform into Fire and Earth qi, thereby unblocking internal and external Yin and Yang, allowing immediate sleep. This is described as clearing blockages, achieving thorough meridian circulation, and harmonizing Yin and Yang. The Kidney is a Water organ and the source of generating qi; when qi moves, water disperses. The Stomach is a dry-heat organ governing Central Earth, desiring Yin-Yang harmonization but not the invasion of cold water. Hence, water from a thousand li away, known as Labor Water (Lao Shui), is used. Stirring it ten thousand times renders the water's nature powerless, preventing it from assisting cold water from rising. Eight is the completion number of Metal; Five is the generation number of Earth. Yangming governs Autumn Metal, and the Stomach occupies Central Earth; thus, using eight sheng and five sheng assists Yangming Stomach qi. Reeds are aquatic plants; cooking with reed fuel assists the vital qi within water. Grain is earth produce ripening in autumn; adding one sheng of Shumi assists Stomach qi. In ancient times, harmony in the abdomen and free urination were signs of efficacy. Sleeping immediately after drinking and sweating indicate that healthy qi is harmonized, rebellious qi has scattered, and Wei Qi can enter and exit freely. Xu Zhengong said: Jue Qi is the rebellious qi of the zang and fu. Qi originates from Foot-Shaoyin Kidney and is generated by Foot-Yangming Stomach. Therefore, regulating the qi of these two meridians resolves the rebellious qi. "Yin and Yang are already unblocked" and "Yin and Yang are harmonized" refer respectively to the Yin and Yang traveled by Wei Qi internally and externally, and the Yin and Yang of Shaoyin and Yangming, which interact harmoniously.
Huangdi asked Bogao: I wish to understand how human limbs and joints correspond to Heaven and Earth. Bogao answered: Heaven is round and Earth is square; the human head is round and feet are square to correspond. Heaven has the sun and moon; humans have two eyes. Earth has nine provinces; humans have nine orifices. Heaven has wind and rain; humans have joy and anger. Heaven has thunder and lightning; humans have voice and sound. Heaven has four seasons; humans have four limbs. Heaven has five tones; humans have five zang organs. Heaven has six laws (pitch pipes); humans have six fu organs. Heaven has winter and summer; humans feel cold and heat. Heaven has the Ten Heavenly Stems; humans have ten fingers. Earth has twelve earthly branches; humans have ten toes, the penis, and scrotum to correspond. Women lack these two segments, conforming to the human form. Heaven has Yin and Yang; humans have husband and wife. A year has 365 days; humans have 360 joints. Earth has high mountains; humans have shoulders and knees. Earth has deep valleys; humans have axillae and popliteal fossae. Earth has twelve rivers; humans have twelve main meridians. Earth has spring veins; humans have Wei Qi. Earth has grasses; humans have fine hairs. Heaven has day and night; humans have sleeping and waking. Heaven has constellations; humans have teeth. Earth has small hills; humans have minor nodes. Earth has rocks; humans have prominent bones. Earth has forests; humans have Mu Jin (gathered sinews). Earth has clustered towns; humans have flesh. A year has twelve months; humans have twelve joints. Earth has places where grass does not grow in four seasons; humans have infertility. These are ways in which humans correspond to Heaven and Earth.
This section discusses how the human body, limbs, zang-fu, and Yin-Yang correspond to the sun, moon, stars, mountains, rivers, trees, and grasses of Heaven and Earth, indicating that humans participate in the triad of Heaven, Earth, and Humanity. Wei Qi moves in Yang during the day and Yin at night, corresponding to the celestial sphere's rotation around the Earth, completing 365 degrees in a year. The sun, moon, and five planets follow the celestial orbit; wind, rain, thunder, and lightning execute according to heavenly weather; mountains, springs, and valleys are covered by heaven; trees and grasses grow sensing heavenly qi. Wei Qi moves in Yang during the day, ascending to the head, eyes, mouth, and teeth, descending to the calves, knees, and surrounding limbs, muscles, skin, and hair; at night, it moves in Yin, circulating internally through the five zang and six fu organs, steaming the Mu Jin, and filling the chest and abdomen. The human body and zang-fu correspond to the descent and ascent of the Six Qi and the entry and exit of the Five Movements. The movement of Wei Qi corresponds to the earth's rotation and penetration through the ground. Thus, it is said that just as there are spring waters on earth, there is Wei Qi in humans. This shows that Wei Qi not only moves inside and outside the body but also penetrates inside and outside the meridians. Xu Zhengong said: Earth has grasses, humans have fine hairs. Women's menstruation arriving on time reflects the leaching of blood from the skin and hair. Men with weak Chong and Ren vessels and undeveloped Zong Jin do not grow beards, analogous to grass not growing in four seasons, corresponding to male infertility. Qiu Rulin said: There was an ancient grass with thirty leaves on one stem; one leaf falls at sunset. If the moon is small, twenty-nine leaves fall, corresponding to women's timely menstruation.
Huangdi asked Qibo: I wish to learn the principles of holding the needle, the rationale of insertion, the meaning of yielding and withholding, how to open the skin and interstices, the bends and turns of the vessels, where they emerge, where they stop, where they move slowly, where they move quickly, and where they enter deeply. I wish to hear completely about the acupoints of the six fu organs on the body, briefly describing their separation points. How do separated vessels enter Yin and separate vessels enter Yang? Through what pathway do they travel? I wish to hear the methods fully. Qibo said: The questions posed by the Emperor encompass the entirety of needle therapy. Huangdi said: Please let me hear them completely.
This section asks about the principles of acupuncture while simultaneously inquiring about the movement of blood and qi inside and outside the skin and meridians, including points of entry, exit, arrival, cessation, and separation. Skin and interstices are the qi aspect outside the vessels. The bends and turns of the vessels, where they emerge and stop, refer to the arrival, cessation, entry, and exit of blood and qi moving inside and outside the meridians. The rationale of needle insertion involves how to achieve these arrivals, cessations, speeds, and slownesses. The acupoints of the six fu organs on the body are the roots and tips of the Hand and Foot Three-Yang meridians. Separation points refer to where meridians branch off and emerge at the Qi Street. Skin is Yang, vessels are Yin. "Separating to enter Yin" means blood and qi outside the vessels leave the skin to enter the vessels. "Separating to enter Yang" means blood and qi inside the vessels leave the vessels to enter the skin. Through what pathway do they travel? Qibo stated that the Emperor's question concerns the circulation of Yin-Yang and blood qi. Knowing the internal and external aspects of blood qi allows one to know how to use needles. Qiu Rulin said: This clarifies the operational entry and exit of blood qi through needle therapy. Acupuncture and blood qi circulation both accord with the Great Dao of Heaven and Earth.
Qibo said: The Hand-Taiyin Lung Meridian emerges from the tip of the thumb, curves inward, follows the edge of the white flesh to Taiyuan behind the proximal joint, stays to allow seepage, curves outward, ascends below the proximal joint, curves inward, and meets the Yin collaterals at Yuji. Multiple vessels converge here, making the qi slippery. It lies hidden under the olecranon, curves outward, emerges at Cun Kou and moves upward to the medial elbow, enters below the large tendon, curves inward, ascends to the axilla, curves inward, and goes to the Lung. This is the bending and turning of forward movement and reverse counting.
This section separately discusses Zong Qi outside the vessels, following the Hand-Taiyin meridian, moving forward but counted in reverse. Zong Qi moving outside the vessels emerges from Lung qi, hence its qi is slippery. It lies hidden under the olecranon, curves outward, emerges at Cun Kou and moves. Curving outward, it ascends below the proximal joint, staying to seep into the skin and hair. The Hand-Taiyin Lung Meridian emerges from the thumb tip, curves inward, follows the white flesh edge to Taiyuan behind the proximal joint, curves inward, and meets the Yin collaterals at Yuji. Multiple vessels converge, ascending to the medial elbow, entering below the large tendon, curving inward, ascending to the axilla, curving inward, and going to the Lung. This is the Lung meridian moving from the finger Jing point to the Lung. Zong Qi outside the vessels moves from the axilla above to Yuji. This is the bending and turning of forward movement and reverse counting.
The Hand-Jueyin Pericardium Meridian emerges from the tip of the middle finger, curves inward, follows the medial side of the middle finger, stays in the palm, lies hidden between two bones, curves outward, emerges between two tendons at the bone-muscle junction, its qi is slippery, ascends two cun, curves outward, moves between two tendons, ascends to the medial elbow, enters below the small tendon, stays at the meeting of two bones, ascends into the chest, and internally connects to the Heart and Lung.
This section separately discusses Zong Qi moving within the vessels, from the Pericardium meridian, nourishing the twelve meridians to correspond to respiration and water clocks. Its Zong Qi outside the vessels also bends and turns in the skin along the same meridian. Zong Qi emerging from the Lung and moving in the skin scatters outside the twelve meridians, each moving forward and backward along its own meridian. Thus, moving outside the Pericardium meridian, it curves outward between two tendons at the bone-muscle junction, its qi is slippery, ascends two cun of the arm, curves outward, and seeps into the skin and hair. The Hand-Jueyin Pericardium Meridian emerges from the middle finger tip, curves inward, follows the medial side, stays in the palm, lies hidden between two bones, moves between two tendons, ascends to the lateral elbow, enters below the small tendon, stays at the meeting of two bones, ascends into the chest, and internally connects to the Heart and Lung. This is also forward movement and reverse counting. Blood and qi outside the vessels are bounded by their respective meridians; thus, those inside the vessels bend within the vessels, and those outside bend outside along the meridian. The above two sections discuss Zong Qi accumulating in the chest, emerging from the Lung, moving in the skin regions of the twelve meridians to govern respiration and opening/closing, penetrating the Heart vessels, and nourishing the twelve meridians to correspond to respiration, demonstrating internal-external correspondence.
Huangdi said: Why does the Hand-Shaoyin Meridian alone have no Shu points? Qibo said: Shaoyin is the Heart meridian. The Heart is the great master of the five zang and six fu organs, the residence of the Spirit. Its organ is solid, and pathogens cannot invade it. If they invade, the Heart is damaged; if the Heart is damaged, the Spirit departs; if the Spirit departs, death occurs. Therefore, any pathogen affecting the Heart actually affects the Pericardium. The Pericardium is the meridian of the Heart Master. Thus, the Hand-Shaoyin Meridian alone has no Shu points.
This section explains the reason for Zong Qi penetrating the Heart vessels to govern respiration. Blood vessels are governed by the Heart. The Pericardium acts on behalf of the Heart's blood and qi. The Monarch is non-actionable, with the Spirit stored internally. The Pericardium, as the Minister, executes orders on behalf of the Monarch. The Spirit is stored internally, and the organ is solid, so pathogens cannot harm it. Damage to the Heart leads to death. Shaoyin is the Heart meridian. The Pericardium is the Heart Master's meridian. It has no Shu points because the Pericardium transmits blood and qi on its behalf.
Huangdi said: Does the Shaoyin Meridian, having no Shu points, never get sick? Qibo said: Its exterior meridian may be diseased while the interior organ remains healthy. Therefore, one only treats the meridian at the end of the sharp bone behind the wrist (Shenmen). The other vessel entrances, exits, bends, and turns, and their speeds, are all like the movement of the Hand-Shaoyin Pericardium meridian. Thus, the Ben Shu points are selected based on the deficiency or excess and speed of the qi. This is called draining according to the surge and tonifying according to decline. In this way, pathogens are eliminated, and true qi is fortified. This is called following the order of Heaven.
This section continues to explain why Shaoyin has no Shu points: the Spirit is stored internally and does not transmit blood and qi like other meridians, and the Shaoyin meridian circulates from exterior to interior. Therefore, when externally invaded by pathogens, one only selects Shenmen at the sharp bone behind the wrist, as the disease is in the exterior meridian but not the organ. The entrance, exit, bend, turn, speed, and slowness of the other twelve Hand and Foot meridians are all like the Hand-Shaoyin Pericardium meridian, meaning the twelve meridians are similar, and it is not that Shaoyin alone lacks Shu points. Selecting the Ben Shu points of Shaoyin is based on the deficiency or excess of healthy qi, not pathogens. If Heart qi is surging and excessive, drain it; if declining, tonify it. Since the Spirit is stored internally and the organ is solid, pathogens in the exterior meridian do not damage the interior. Thus, one only tonifies or drains the Shu points based on the strength or weakness of healthy qi. The *Ba Zheng Shen Ming Lun* states: Follow the order of Heaven, observe the times of fullness and emptiness, track the sunlight's position, stand upright, and wait. The Heart is the Supreme Yang within Yang and corresponds to the Sun. If declining, tonify it, waiting for the sun at its zenith; if surging, drain it, waiting for the sun to set.
Huangdi said: How should one hold the needle and decide whether to insert or withdraw? Qibo said: One must first clearly know the root and tip of the twelve meridians, the cold and heat of the skin, and the fullness, emptiness, slippery, and choppy nature of the pulse. A slippery and full pulse indicates the disease progresses daily; a deficient and thin pulse indicates a long-standing condition; a large and choppy pulse indicates Bi syndrome (painful obstruction). If Yin and Yang are identical (on both sides), the disease is difficult to treat; if the root and tip are still hot, the disease persists; if the heat has declined, the disease has gone.
Hold the Chi area (forearm inner surface) and examine the firmness or fragility, size, slippery or choppy texture, and cold, warm, dry, or damp nature of the flesh. Observe the five colors of the eyes to know the five zang organs and determine life and death. Examine the blood vessels and observe the colors to know cold, heat, and Bi syndrome.
This section discusses distinguishing pathogenic qi located inside or outside the skin and meridians, noting differences in entry, exit, fullness, and decline. Root and tip refer to the origins and endings of the twelve meridians, the flow and exchange of blood and qi. Cold and heat of the skin indicate pathogenic qi in the skin. Fullness, emptiness, slippery, and choppy pulses indicate pathogenic qi in the meridians. A slippery and full pulse means the disease advances daily within the meridians; a deficient and thin pulse means the disease lingers outside the vessels. Those outside are skin (Yang) and bones/muscles (Yin). A large and choppy pulse indicates cold-heat Bi syndrome. If Yin and Yang are identical on left and right, the disease is hard to treat, meaning superficial and deep layers (skin, bone, muscle) are all diseased. If the root and tip are still hot, the disease remains in the blood vessels; if the heat has declined, the pathogenic qi leaves with the blood and qi of the meridians via the Qi Street. The *Xie Qi Zang Fu Pian* states: Slippery pulse corresponds to slippery Chi skin; choppy pulse corresponds to choppy Chi skin. Thus, holding the Chi area and examining its firmness, size, slippery/choppy nature reveals the cold, warm, dry, or damp state of the skin and muscle divisions. The blood colors of the five zang manifest in the eyes; observing the five eye colors allows one to know the five zang and determine prognosis. Disease in the zang is half-dead, half-alive. Examining blood collaterals and skin/hair reveals the cold or heat of Bi syndrome. The *Pi Bu Lun* states: The twelve meridian networks are the skin regions. Blue color indicates pain; black indicates Bi; yellow-red indicates heat; white indicates cold; seeing all five colors indicates mixed cold and heat. This chapter discusses Ying, Wei, and Zong Qi, with Ying qi moving in and out of the meridians. Therefore, holding the needle and deciding insertion requires observing whether pathogenic qi is in the skin, meridians, or internal zang organs.
Huangdi said: Regarding holding the needle and deciding insertion, I do not yet understand its meaning. Qibo said: The principle of holding the needle requires seriousness, correctness, tranquility, and calmness. First know deficiency and excess, then apply speed and slowness. The left hand holds the bone; the right hand traces the meridian. Do not entangle the flesh. For draining, be serious and correct; for tonifying, close the skin. Use an auxiliary needle to guide the qi. Pathogens disperse, and true qi remains.
This section discusses nourishing true qi when needling blood vessels. True qi is received from Heaven, unmingled with grain qi, and fills the body. Yielding and withholding refer to following and opposing techniques. Not entangling the flesh means needling vessels without damaging muscle.
Huangdi said: How should one open the skin and interstices? Qibo said: Follow the muscle divisions. With the left hand, separate the skin. Gently and slowly insert the needle correctly. Ensure the Shen (Spirit) does not scatter, and the pathogen will be expelled.
This section discusses nourishing Shen qi when needling the skin. Shen qi is generated by the interaction of the two essences. The two Shens are the essence of Tian Yi (Heavenly Unity) and the postnatal essence of water and grain.
Huangdi asked Qibo: Humans have eight void areas (Ba Xu). How can they be used for diagnosis? Qibo answered: To diagnose the five zang organs. Huangdi said: How? Qibo said: The Lung...