逆。逆则暴死。气复反则生。不反则死。此血与气共并于上。则为实也。王芳侯曰。气复反则生。谓复归于下也。盖
阳气生于下而升于上。血气并逆。则气机不转而暴死。反则旋转而复生。）帝曰。实者何道从来。虚者何道从去。虚实
之要。愿闻其故。（道、谓血气出入之道路。来则为实。去则为虚。有来有往。则和平矣。）岐伯曰。夫阴与阳。皆有俞
会。阳注于阴。阴满之外。阴阳匀平。以充其形。九候若一。命曰平人。（此言血气相通。阴阳交互之为和平也。俞者。
谓三百六十五俞穴。乃血脉之所流注。会者。谓三百六十五会。乃神气之所游行。皆阴阳血气之所输会者也。脉外之阳
气。从孙脉而注于阴中。在内之阴血。从经俞而满之脉外。此阴阳相和。是为匀平。血气相通。以充其形。则三部九候
之脉。上下若一。是为平人矣。）夫邪之生也。或生于阴。或生于阳。其生于阳者。得之风雨寒暑。其生于阴者。得之
饮食居处。阴阳喜怒。（上节论阴阳不和。血气相并。而有虚实之分。此复论外因于风雨寒暑。内因于饮食七情。而亦有
阴阳虚实之分焉。外为阳。内为阴。故生于阳者。得之风雨寒暑。其生于阴者。得之饮食居处。阴阳喜怒。朱永年曰。
风暑、天之阳邪。寒湿、天之阴邪。多阳者多喜。多阴者多怒。）帝曰。风雨之伤人奈何。岐伯曰。风雨之伤人也。先客
于皮肤。传入于孙脉。孙脉满。则传入于络脉。络脉满。则输于大经脉。血气与邪。并客于分腠之间。其脉坚大。故曰
实。实者外坚充满。不可按之。按之则痛。（此论外因之风雨寒暑而有虚有实也。夫经脉为里。支而横者为络。络之别者
为孙。风雨之伤人也。先客于皮肤。而次入于里。血气与邪。并客分腠之间。其脉坚大。故曰实。此邪在于分腠之阳。
迫及于脉而为坚大。未入于里。故按之则痛。）帝曰。寒湿之伤人奈何。岐伯曰。寒湿之中人也。皮肤不收。肌肉坚紧。
荣血泣。卫气去。故曰虚。虚者聂辟。气不足。按之则气足以温之。故快然而不痛。（此言寒湿之伤人肌肉也。夫表阳之
气。主于皮肤。寒湿之阴邪。伤人阳气。是以皮肤不收。阳气不能外御。致邪入于肌肉。而肌肉坚紧也。荣血泣而不行。
卫气去于肤表。故为虚也。聂、HT 同。辟、积也。灵枢经曰。血气竭枯。肠胃HT 辟。盖言此虚者。虚于外而辟积于
内也。此表气不足。故按摩之则里气出以温之。故快然而不痛。此二节论阳受之风雨寒湿。阳气主于肤表。盖以阳气实
者为实。而阳气虚者为虚也。）帝曰。善。阴之生实奈何。岐伯曰。喜怒不节。则阴气上逆。上逆则下虚。下虚则阳气走
之。故曰实矣。（此论内因之虚实也。夫内为阴。外为阳。身半以下为阴。身半以上为阳。喜怒之气。由衷而发。故不节。
则阴气上逆。逆则下虚。虚则阳气相乘。而下走之。故为实矣。）帝曰。阴之生虚奈何。岐伯曰。喜则气下。悲则气消。
消则脉虚空。因寒饮食。寒气熏满。则血泣气去。故曰虚矣。（心藏神。喜则神气散而下。肺藏气。悲则伤肺而气消。神
气消而脉空虚者。脉随气而消长也。饮食于胃。喜温而恶寒。兼之寒饮。致寒气熏满于胸中。则血泣而气去。盖荣卫血
气。皆阳明之所生也。此二节论饮食居处。阴阳喜怒。皆生于阴。故论在内之气。及经脉之为虚为实也。）帝曰。经言
阳虚则外寒。阴虚则内热。阳盛则外热。阴盛则内寒。余已闻之矣。不知其所由然也。（此承上文而复论表里阴阳。有寒
热虚实之别。上节论阳在外而阴在内。然表阳之气。有虚之寒。里阴之气。有虚之热。故帝引经而复问焉。）岐伯曰。
阳受气于上焦。以温皮肤分肉之间。令寒气在外。则上焦不通。上焦不通。则寒气独留于外。故寒栗。（阳、谓诸阳之气。
经云。上焦开发。宣五谷味。熏肤充身泽毛。是谓气。是阳受气于上焦。以温皮肤分肉。假令寒气客于外。则上焦之气
不通。而寒气独留。故寒栗也。朱永年曰。凡伤于寒。则为病热。得阳气以化热也。寒栗而不能为热者。上焦之气不通
也。）帝曰。阴虚生内热奈何。岐伯曰。有所劳倦。形气衰少。谷气不盛。上焦不行。下脘不通。胃气热。热气熏胸中。
故内热。（此言阴虚生内热者。因中土之受伤也。夫饮食劳倦则伤脾。脾主肌肉。故形气衰少也。水谷入胃。由脾气之转
输。脾不营运。则谷气不盛矣。上焦不能宣五谷之味。下焦不能受水谷之津。胃为阳热之府。气留而不行。则热气熏于
胸中。而为内热矣。金西铭曰。上即风雨寒湿。此即饮食居处。）帝曰。阳盛生外热奈何。岐伯曰。上焦不通利。则皮
肤致密。腠理闭塞。玄府不通。卫气不得泄越。故外热。（上焦为宗气之海。宗气积于胸中。上出于肺以司呼吸。肺主气
而上合于皮毛。是以上焦通利。则充肤泽毛。有若雾露之溉。上焦不通。则皮肤致密。腠理闭塞。而玄府不通矣。玄府、
毛窍之汗空也。毫毛之腠理闭塞。则卫气不得泄越而为热矣。）帝曰。阴盛生内寒奈何。岐伯曰。厥气上逆。寒气积于
胸中而不泻。不泻则温气去。寒独留。则血凝泣。凝则脉不通。其脉盛大以涩。故中寒。（厥气上逆。下焦之阴气。厥逆
于上也。阴寒之气。积于胸中而不泻。则中上二焦之阳气消。而寒气独留于上。寒则血凝泣而脉不通矣。阴盛则脉大。
血凝泣。故脉涩也。阳热去而寒独留。故中寒也。王芳侯曰。阴之生虚曰脉空虚。阴盛生寒曰血脉凝泣。盖里为阴而血
脉为阴也。）帝曰。阴与阳并。血气以并。病形以成。刺之奈何。岐伯曰。刺此者取之经隧。取血于荣。取气于卫。用
形哉。因四时多少高下。（阴与阳并者。谓表里上下阴阳相并也。血气以并者。血并于气。气并于血也。经隧、大络也。
盖五脏之神志血气。生于胃腑水谷之精。胃之所出气血者。经隧也。经隧者。五脏六腑之大络也。故当取之经隧。以调
其五脏焉。夫取之经隧。调其神也。取之荣卫。调其气也。用、以也。言又当以调其形。形者。皮肤肌肉。哉者、未尽
之辞。盖言上守神。粗守形。神气固当调。而形之不可不用也。因时气之升降浮沉。而用之以多少高下。如曰以月生死
为数。此多少之谓也。如春时俞在颈项。夏时在胸胁。秋时在肩背。冬时在腰股。高下之谓也。张兆璜曰。用、取也。
形、肉也。心藏神。肺藏气。肝藏血。脾藏肉。肾藏志。而成此形。既已调之。神志气血。可不取之形哉。多少高下。
皆取之于形。故曰。用形哉。因四时多少高下。）帝曰。血气以并。病形以成。阴阳相倾。补泻奈何。岐伯曰。泻实者。
气盛乃内针。针与气俱内。以开其门。如利其户。针与气俱出。精气不伤。邪气乃下。外门不闭。以出其疾。摇大其道。
如利其路。是谓大泻。必切而出。大气乃出。（内叶讷。上节论先调其五脏之形神气血。此复论补泻其虚实焉。虚实者。
谓并者为实。无者为虚。邪气盛则实。精气夺则虚。气盛者。谓所并之气。所受之邪盛也。盖候病气至而内针也。针与
气俱内者。随正气而深之也。以开其门。利其户者。开其门而伏其精气于内也。针与气俱出者。同病气俱出也。针经云。
客者。邪气也。在门者。邪循正气之所出入也。是以泻邪当先归伏其正气。而后引邪以出其门。则精气不伤而邪气乃下。
故外门勿闭以出其邪。摇大其针孔。如利其所出之道路。是谓大泻。切、急也。屈、降也。大气、大邪之气也。此论泻
邪之中。而兼用内正之法。）帝曰。补虚奈何。岐伯曰。持针勿置。以定其意。候呼内针。气入针出。针空四塞。精无
从去。方实而疾出针。气入针出。热不得还。闭塞其门。邪气布散。精气乃得存。动气候时。近气不失。远气乃来。是
谓追之。（空叶孔。持针在手。勿置之意外。以定其迎随之意。候其呼出而内针。气出而针入。针空勿摇。使精气无从
而去。候正气方实而疾出其针。使正气内入。而针即外出。则热邪不得还入于内。内之气门已闭。则邪气布散于外。而
精气乃得存矣。针下动气。候时而至。使浅近之气。不散失于外。深远之气。来复于其间。是谓追而济之之法也。此补
正之中。兼泻散其邪。盖邪之所腠。其正乃虚也。张兆璜曰。此先追实其正气。次散其邪。再候其时而使精气来复。
迎之随之。得出入补泻之妙。而后能调其经焉。）帝曰。夫子言虚实者有十。生于五脏。五脏五脉耳。夫十二经脉。皆
生其病。今夫子独言五脏。夫十二经脉者。皆络三百六十五节。节有病。必被经脉。经脉之病。皆有虚实。何以合之。
（神志血气肉。五者各有虚实。故虚实有十。而皆生于五脏。三百六十五节。乃筋骨之会。十二经脉。支分三百六十五
络。而皆络于节。节有病。必被及于经脉。盖言筋骨血脉。外内之相通耳。）岐伯曰。五脏者。故得六腑与为表里。经脉
支节。各生虚实。其病所居。随而调之。（五脏者。内合五行。外合脉肉筋骨。故得六腑与为表里。以应十二经脉。故五
者之虚实。止归于五脏。若经络支节。各生其虚实。则随其病处而调之。张兆璜曰。以五脏合六腑。以配十二经脉。
支分三百六十五络。与皮肉筋骨。被及相连。今各随其病之所居而调之。血气脉肉筋骨。是仍归于五脏矣。）病在脉。调
之血。病在血。调之络。病在气。调之卫。病在肉。调之分肉。病在筋。调之筋。病在骨。调之骨。（此言六脏所主之气
血筋骨脉肉为病。各随其所在而调之。病在心包络所主之脉。即调之脉。在心脏所主之血。即调之络。在肺脏所主之气。
即调之于卫。在脾脏所主之肉。即调之分肉。在肝脏所主之筋。即调之筋。在肾脏所主之骨。即调之骨。盖五脏者。五
行之所生也。故先言其五脏。地之五行。化生六气。六气之中有二火。一合心脏之阳火。一合包络之阴火。共为六脏。
得六腑与为表里。以应十二筋脉。以合血气脉肉筋骨。）燔针劫刺其下。及与急者。病在骨。 针药熨。（燔音烦 叶
翠入声。上章论五脏之气不和。以致外合之血气筋骨为病。各随其处而调之。今复论风雨寒湿为病于脉肉筋骨之间。而
各有取刺之法也。按灵枢官针篇曰。九曰 刺。 刺者。刺燔针则取痹也。又曰。刺寒痹之法。刺布衣者。以火 之。
刺大人者。以药熨之。盖阳受之风雨寒湿。客于脉肉筋骨之间。皆能为痹。故当以燔针劫刺其所病之下。而及与筋痹之
急者。若病在骨。又当用 针及药熨之。按足太阳之筋病则项筋急。名曰仲春痹。足少阳之筋病。则 筋急。名曰孟春
痹。足阳明之筋病。则腹筋急。名曰季春痹。病手太阳则颈筋急。病手少阴则反折筋急。病手太阴则胁急。或为转筋。
或为反折。或为 痉。或为卵缩。皆用燔针劫劫刺。再按针经云。内有阴阳。外有阴阳。在外者皮肤为阳。筋骨为阴。
病在阳者名曰风。病在阴者名曰痹。然皮肉筋骨。皆能为痹。故曰。燔针劫刺其下。而复提出其筋与骨焉）病不知所痛。
两跷为上。（痛而不知其所者。当取之跷脉也。按两跷脉。起于足踝上。入阴。上循胸里。故痛在跷脉之上者。不知痛处
也。）身形有痛。九候莫病。则缪刺之。（此痹在于肌肉而不及于经脉者。当缪刺之。按缪刺篇曰。凡痹往来。行无常者。
在分肉间。痛而刺之。左刺右。右刺左。病已止。不已复刺之如法。）痛在于左而右脉病者。巨刺之。（此言病在于经别
者。当巨刺也。缪刺篇曰。邪客于经。左盛则右病。右盛则左病。亦有移易者。左痛未已。而右脉先痛。如此者。必巨
刺之。巨、大也。九针论曰。八曰长针。取法于綦针。长七寸。主取深邪远痹者也。盖经脉在里而入深。故当用长大之
针以取之。）必谨察其九候。针道备矣。（九候、三部九候也。九候外合九窍、内合九脏。循行于上中下之三部。皆五脏
所生之血气也。此篇首论五脏所藏之神志血气。有虚有实。复总归于血气阴阳。复调之于皮肉筋骨。并取邪痹于身形跷
脉之间。然必察其九候之脉。而知病之所正。调经之道。于斯为备矣。）
逆乱。逆乱则突然死亡。若气机回复则生，不回复则死。这是血与气共同上逆于头部，导致上部实证。王芳侯说：气机回复则生，是指气复归于下部。因为阳气生于下而升于上，血气并逆，则气机停滞不转而致暴死；若气机回转则恢复生机。（黄帝问：实证是从什么途径产生的？虚证是从什么途径消去的？关于虚实的关键，希望听听其中的道理。（“道”，指气血出入的道路。有来则为实，去则为虚。有来有往，则是平和的状态。）岐伯说：阴和阳，都有腧穴和会合之处。阳气注入阴分，阴血充满脉外，阴阳匀平，以充实形体，三部九候的脉象一致，称为平人。（这里讲的是气血相通，阴阳交互作用即为和平。俞，指三百六十五个腧穴，是血脉流注的地方；会，指三百六十五个会穴，是神气游行的地方，都是阴阳气血输注会合之处。脉外的阳气，从孙脉注入阴中；体内的阴血，从经俞充满脉外。这是阴阳相和，称为匀平。气血相通，以充实形体，则三部九候的脉象上下若一，这就是平人。）
邪气的产生，有的生于阴，有的生于阳。生于阳的，是由于风雨寒暑等外感因素；生于阴的，是由于饮食、居处以及喜怒等内伤因素。（上一节论述了阴阳不和、血气相并而有虚实之分，这里又论述了外因风雨寒暑和内因饮食七情，也分为阴阳虚实。外为阳，内为阴，所以生于阳的是由于风雨寒暑，生于阴的是由于饮食居处、喜怒。朱永年说：风暑是天之阳邪，寒湿是天之阴邪。多阳的人多喜，多阴的人多怒。）
黄帝问：风雨伤人是怎么回事？岐伯说：风雨伤人，先客于皮肤，传入孙脉；孙脉满溢，则传入络脉；络脉满溢，则输注到大经脉。血气与邪气，共同客居于分肉腠理之间，脉象坚大，所以叫作实。实证表现为外部坚实充满，不可按压，按压则疼痛。（这里论述外因风雨寒暑导致的虚实。经脉为里，分支横出的为络，络的分支为孙。风雨伤人，先客于皮肤，然后入里，血气与邪气共同客居在分腠之间，脉象坚大，所以叫实。这是邪气在分腠之阳，迫及于脉而变得坚大，未入于里，所以按压则痛。）
黄帝问：寒湿伤人是怎么回事？岐伯说：寒湿中人，皮肤松弛不收，肌肉坚硬紧绷，营血运行涩滞，卫气耗散，所以叫作虚。虚证表现为肌肤聂辟（收缩皱褶），气不足，按压时气得以温煦，所以舒适而不痛。（这里讲寒湿伤人的肌肉。表阳之气主司皮肤，寒湿之阴邪损伤阳气，所以皮肤不收，阳气不能外御，导致邪气进入肌肉，肌肉坚硬紧绷。营血涩滞不行，卫气离开肤表，所以为虚。聂，同“翕”；辟，积聚之意。《灵枢经》说：血气竭枯，肠胃翕辟。这是说此虚证，虚于外而积聚于内。这是表气不足，所以按摩则里气出来温煦它，所以舒适而不痛。这两节论述阳经受风雨寒湿，阳气主司肤表，大概以阳气实者为实，阳气虚者为虚。）
黄帝问：好。阴分产生实证是怎么回事？岐伯说：喜怒没有节制，则阴气上逆，上逆则下部虚弱，下部虚弱则阳气走注于下部，所以叫作实。（这里论述内因的虚实。内为阴，外为阳，身半以下为阴，身半以上为阳。喜怒之气由心发出，所以如果不加节制，则阴气上逆，逆则下部虚，虚则阳气相乘而下走，所以为实。）
黄帝问：阴分产生虚证是怎么回事？岐伯说：喜则气下，悲则气消，气消则脉虚空，再加上吃冷食，寒气熏满胸中，则血行涩滞，气机消散，所以叫作虚。（心藏神，喜则神气散而下陷；肺藏气，悲则伤肺而气消。神气消亡而脉空虚，是因为脉随气而消长。饮食入胃，胃喜温恶寒，兼之冷饮，导致寒气熏满胸中，则血行涩滞而气去。因为营卫气血，都源于阳明胃腑。这两节论述饮食居处、阴阳喜怒，都生于阴，所以论述体内之气及经脉的虚实。）
黄帝问：经文说阳虚则外寒，阴虚则内热，阳盛则外热，阴盛则内寒，我已经听说了，但不知道其中的原因。（这里承接上文再次论述表里阴阳，有寒热虚实的区别。上一节论述阳在外而阴在内，然而表阳之气有虚寒，里阴之气有虚热，所以黄帝引用经文再次发问。）
岐伯说：阳气受气于上焦，以温煦皮肤分肉之间。如果寒气在外，则上焦不通，上焦不通，则寒气独留于外，所以寒战。（阳，指诸阳之气。经文说：上焦开发，宣五谷味，熏肤充身泽毛，是谓气。这是阳气受气于上焦，以温煦皮肤分肉。假如寒气客于外，则上焦之气不通，而寒气独留，所以寒战。朱永年说：凡是伤于寒，就会生病发热，得到阳气才能化热。寒战而不能发热，是因为上焦之气不通。）
黄帝问：阴虚生内热是怎么回事？岐伯说：有所劳倦，形体和气衰少，谷气不盛，上焦不通利，下脘不通畅，胃气郁热，热气熏蒸胸中，所以内热。（这里讲阴虚生内热，是因为中土受伤。饮食劳倦则伤脾，脾主肌肉，所以形体和气衰少。水谷入胃，靠脾气转输，脾不运化，则谷气不盛。上焦不能宣发五谷之味，下焦不能受纳水谷之津。胃为阳热之府，气停留而不行，则热气熏于胸中，而为内热。金西铭说：上焦对应风雨寒湿，这里对应饮食居处。）
黄帝问：阳盛生外热是怎么回事？岐伯说：上焦不通利，则皮肤致密，腠理闭塞，玄府不通，卫气不得泄越，所以外热。（上焦为宗气之海，宗气积于胸中，上出于肺以司呼吸。肺主气而上合于皮毛，所以上焦通利，则充肤泽毛，如雾露之灌溉。上焦不通，则皮肤致密，腠理闭塞，而玄府不通。玄府，即汗孔。毫毛之腠理闭塞，则卫气不得泄越而为热。）
黄帝问：阴盛生内寒是怎么回事？岐伯说：厥气上逆，寒气积于胸中而不泻，不泻则温气离去，寒气独留，则血液凝涩，凝则脉不通，脉象盛大而涩，所以中寒。（厥气上逆，是下焦的阴气厥逆于上。阴寒之气，积于胸中而不泻，则中上二焦的阳气消减，而寒气独留于上。寒则血凝涩而脉不通。阴盛则脉大，血凝涩则脉涩。阳热去而寒独留，所以中寒。王芳侯说：阴之生虚叫脉空虚，阴盛生寒叫血脉凝涩。因为里为阴，血脉也为阴。）
黄帝问：阴与阳并，血气以并，病形已成，针刺该怎么办？岐伯说：刺这种病要取经隧，取血于荣，取气于卫，运用形体（部位），根据四季的不同决定针刺的多少和高下。（阴与阳并，指表里上下阴阳相并。血气以并，指血并于气，气并于血。经隧，指大络。五脏的神志血气，生于胃腑水谷之精，胃所出的气血，在于经隧。经隧者，是五脏六腑的大络。所以应当取之经隧，以调治五脏。取之经隧，是调其神；取之荣卫，是调其气。用，是以的意思。言还要以调治其形。形，指皮肤肌肉。哉，是未尽之辞。大概说上守神，粗守形。神气固然要调，而形的部位也不可不用。根据时令之气的升降浮沉，来决定针刺的多少和高下。比如以月亮的盈亏为次数，这是多少的意思。比如春时穴位在颈项，夏时在胸胁，秋时在肩背，冬时在腰股，这是高下的意思。张兆璜说：用，取也；形，肉也。心藏神，肺藏气，肝藏血，脾藏肉，肾藏志，而成此形。既然已经调治了神志气血，可不取之于形吗？多少高下，都取之于形，所以说：用形哉，因四时多少高下。）
黄帝问：血气以并，病形以成，阴阳相倾，补泻该怎么办？岐伯说：泻实的方法，要在气盛（邪气至）时才进针，针与气一起进入，以打开门户，如同打开窗户；针与气一起退出，精气不伤，邪气乃下，外门不闭，以排出病邪，摇大针孔，如同疏通道路，这叫做大泻。必须切按而出，大气（大邪之气）乃出。（上一节论先调其五脏的形神气血，这里再论补泻其虚实。虚实，指并者为实，无者为虚。邪气盛则实，精气夺则虚。气盛，指所并之气，所受之邪盛。大概是候病气至而进针。针与气俱内，是随正气而深刺。以开其门，利其户，是打开门户而伏藏其精气于内。针与气俱出，是同病气一起退出。《针经》说：客者，邪气也；在门者，邪循正气之所出入也。所以泻邪应当先归伏其正气，而后引邪以出其门，则精气不伤而邪气乃下。所以外门勿闭以出其邪，摇大其针孔，如利其所出之道路，这叫做大泻。切，急也；屈，降也。大气，大邪之气也。这里论述泻邪之中，兼用扶正之法。）
黄帝问：补虚该怎么办？岐伯说：持针不要放置一旁，以安定心意，候呼气时进针，吸气时出针，针孔四周密闭，精气无从去失。待正气方实而疾出针，气入针出，热邪不得还入，闭塞其门，邪气布散，精气乃得存。动气候时，近气不失，远气乃来，这叫做追之。（空，同孔。持针在手，不要置之意外，以定迎随之意。候其呼出而内针，气出而针入，针孔勿摇，使精气无从而去。候正气方实而疾出其针，使正气内入，而针即外出，则热邪不得还入于内，内之气门已闭，则邪气布散于外，而精气乃得存矣。针下动气，候时而至，使浅近之气不散失于外，深远之气来复于其间，这叫做追而济之之法。这里补正之中，兼散其邪。因为邪之所凑，其正乃虚。张兆璜说：此先追实其正气，次散其邪，再候其时而使精气来复，迎之随之，得出入补泻之妙，而后能调其经焉。）
黄帝问：先生说的虚实有十种，生于五脏，五脏五脉而已。十二经脉都生其病，现在先生只谈五脏。十二经脉，都联络三百六十五节，节有病，必波及经脉，经脉之病，皆有虚实，怎么合起来看呢？（神志血气肉，五者各有虚实，所以虚实有十，而皆生于五脏。三百六十五节，是筋骨之会，十二经脉，支分三百六十五络，而皆络于节。节有病，必波及经脉。大概说筋骨血脉，内外相通。）
岐伯说：五脏，本来与六腑互为表里，经脉支节，各自产生虚实，病所在的位置，随着而调治它。（五脏，内合五行，外合脉肉筋骨，所以与六腑互为表里，以应十二经脉。所以五者的虚实，最终归于五脏。如果经络支节各自产生虚实，则随着病处而调治。张兆璜说：以五脏合六腑，以配十二经脉，支分三百六十五络，与皮肉筋骨，被及相连。现在各随其病之所居而调之，血气脉肉筋骨，是仍归于五脏了。）
病在脉，调之血；病在血，调之络；病在气，调之卫；病在肉，调之分肉；病在筋，调之筋；病在骨，调之骨。（这里讲六脏所主的气血筋骨脉肉为病，各随其所在而调之。病在心包络所主之脉，即调之脉；在心脏所主之血，即调之络；在肺脏所主之气，即调之卫；在脾脏所主之肉，即调之分肉；在肝脏所主之筋，即调之筋；在肾脏所主之骨，即调之骨。盖五脏者，五行所生。地之五行，化生六气，六气之中有二火，一合心脏之阳火，一合包络之阴火，共为六脏，得六腑与为表里，以应十二筋脉，以合血气脉肉筋骨。）
燔针劫刺其下，以及筋急者。病在骨，用焠针及药熨。（燔音烦，同翠入声。上一章论五脏之气不和，以致外合之血气筋骨为病，各随其处而调之。这里又论风雨寒湿为病于脉肉筋骨之间，而各有取刺之法。按《灵枢·官针》篇说：九曰燔针。燔针者，刺燔针则取痹也。又说：刺寒痹之法，刺布衣者，以火焠之；刺大人者，以药熨之。盖阳受之风雨寒湿，客于脉肉筋骨之间，皆能为痹。所以当以燔针劫刺其所病之下，以及筋痹之急者。若病在骨，又当用焠针及药熨之。按足太阳之筋病则项筋急，名曰仲春痹；足少阳之筋病，则髀筋急，名曰孟春痹；足阳明之筋病，则腹筋急，名曰季春痹。病手太阳则颈筋急，病手少阴则反折筋急，病手太阴则胁急，或为转筋，或为反折，或为痉，或为卵缩，皆用燔针劫刺。再按《针经》说：内有阴阳，外有阴阳。在外者皮肤为阳，筋骨为阴。病在阳者名曰风，病在阴者名曰痹。然皮肉筋骨，皆能为痹，所以说：燔针劫刺其下，而复提出其筋与骨焉。）
痛不知所痛，取两跷脉为上。（痛而不知其所者，当取之跷脉。按两跷脉，起于足踝上，入阴，上循胸里，故痛在跷脉之上者，不知痛处也。）
身形有痛，九候莫病，则缪刺之。（此痹在于肌肉而不及于经脉者，当缪刺之。按《缪刺》篇说：凡痹往来，行无常者，在分肉间，痛而刺之，左刺右，右刺左，病已止，不已复刺之如法。）
痛在于左而右脉病者，巨刺之。（此言病在于经别者，当巨刺也。《缪刺》篇说：邪客于经，左盛则右病，右盛则左病，亦有移易者，左痛未已，而右脉先痛，如此者，必巨刺之。巨，大也。《九针论》说：八曰长针，取法于綦针，长七寸，主取深邪远痹者也。盖经脉在里而入深，故当用长大之针以取之。）
必须仔细察视其九候脉象，针刺的道理就完备了。（九候，指三部九候。九候外合九窍、内合九脏，循行于上中下之三部，皆五脏所生之血气也。本篇首论五脏所藏之神志血气，有虚有实，复总归于血气阴阳，复调之于皮肉筋骨，并取邪痹于身形跷脉之间，然而必须察视其九候之脉，而知病之正所在，调经之道，于此完备了。）
Disorder. Disorder leads to sudden death. If Qi returns, there is life; if it does not return, there is death. This occurs when Blood and Qi jointly ascend to the upper part, resulting in an Excess pattern. Wang Fanghou stated: "If Qi returns, there is life," meaning that Qi returns to the lower part. Yang Qi originates from below and ascends to above. When Blood and Qi rebel and ascend together, the Qi mechanism stagnates without turning, leading to sudden death; if the Qi mechanism turns back, life is restored.
The Yellow Emperor asked: "From what pathway do Excess patterns arise? From what pathway do Deficiency patterns depart? I wish to hear the principle behind Excess and Deficiency." ("Pathway" refers to the channels through which Blood and Qi enter and exit. Arrival constitutes Excess, departure constitutes Deficiency. With both arrival and departure, there is harmony.)
Qibo replied: "Yin and Yang both have Shu (transport) points and Hui (meeting) points. Yang Qi pours into Yin, and Yin Blood fills the exterior of the vessels. When Yin and Yang are balanced and level, they fill the form. If the Nine Palpations are consistent, it is called a healthy person." (This states that the communication of Blood and Qi and the interaction of Yin and Yang constitute peace. 'Shu' refers to the 365 acupoints where Blood vessels flow and inject; 'Hui' refers to the 365 meeting points where Shen Qi travels. These are all places where Yin-Yang, Blood, and Qi are transported and meet. The Yang Qi outside the vessels pours into the Yin via the Sun (branch) vessels. The Yin Blood inside the body fills the exterior of the vessels via the Jing (main) Shu points. This harmony of Yin and Yang is called balance. The communication of Blood and Qi fills the form, so the pulses of the Three Regions and Nine Palpations are consistent up and down, which is a healthy person.)
The pathogenic factors arise either from Yin or from Yang. Those arising from Yang result from Wind, Rain, Cold, and Summer-heat. Those arising from Yin result from Diet, Dwelling, and Joy/anger. (The previous section discussed the disharmony of Yin and Yang and the merging of Blood and Qi, leading to Excess and Deficiency distinctions. This section discusses external causes like Wind, Rain, Cold, and Summer-heat, and internal causes like Diet and Seven Emotions, also distinguishing Yin and Yang Excess and Deficiency. Exterior is Yang, Interior is Yin. Thus, those arising from Yang come from Wind, Rain, Cold, and Summer-heat; those arising from Yin come from Diet, Dwelling, and Joy/Anger. Zhu Yongnian said: Wind and Summer-heat are Yang pathogens of Heaven; Cold and Dampness are Yin pathogens of Heaven. Those with more Yang tend to be joyful; those with more Yin tend to be angry.)
The Yellow Emperor asked: "How do Wind and Rain injure the human body?" Qibo replied: "When Wind and Rain injure the human body, they first lodge in the skin, then transmit to the Sun vessels. When the Sun vessels are full, they transmit to the Luo (collateral) vessels. When the Luo vessels are full, they transport to the large Jing (main) vessels. Blood and Qi, along with the pathogen, lodge together between the Fen-cou (muscle intervals). The pulse becomes firm and large, hence it is called Excess. An Excess pattern presents as externally firm and full, cannot be pressed, and pressing causes pain." (This discusses the Excess and Deficiency caused by external Wind, Rain, Cold, and Summer-heat. The Jing vessels are interior; the branches crossing horizontally are Luo vessels; the branches of the Luo vessels are Sun vessels. Wind and Rain injure the body, first lodging in the skin, then entering the interior. Blood and Qi, along with the pathogen, lodge between the Fen-cou. The pulse is firm and large, hence Excess. This is pathogen in the Yang of the Fen-cou, pressing upon the vessels making them firm and large, but not yet entering the interior, hence pressing causes pain.)
The Yellow Emperor asked: "How do Cold and Dampness injure the human body?" Qibo replied: "When Cold and Dampness invade the human body, the skin becomes loose and unretracted, the muscles become firm and tight, Ying Blood flows sluggishly, and Wei Qi dissipates. Hence it is called Deficiency. A Deficiency pattern presents with skin contraction and folding, insufficient Qi. Pressing it generates Qi sufficient to warm, thus feeling comfortable and painless." (This discusses Cold and Dampness injuring the muscles. The exterior Yang Qi governs the skin. The Yin pathogens of Cold and Dampness damage Yang Qi, causing the skin to retract poorly. Yang Qi cannot defend the exterior, allowing pathogens to enter the muscles, making them firm and tight. Ying Blood flows sluggishly, and Wei Qi leaves the skin surface, hence Deficiency. 'Nie' is the same as 'Xi'; 'Pi' means accumulation. The *Ling Shu* says: 'When Blood and Qi are exhausted and withered, the intestines and stomach contract.' This means this Deficiency is deficient on the outside and accumulates on the inside. Due to insufficient exterior Qi, massage brings interior Qi out to warm it, hence comfort and no pain. These two sections discuss Yang meridians receiving Wind, Rain, Cold, and Dampness. Yang Qi governs the skin surface; generally, Yang Qi Excess is Excess, and Yang Qi Deficiency is Deficiency.)
The Yellow Emperor said: "Good. How does Yin generate Excess?" Qibo replied: "Unregulated Joy and Anger cause Yin Qi to reverse upward. Upward reversal causes deficiency in the lower part. Lower deficiency allows Yang Qi to rush to it. Hence it is called Excess." (This discusses internal Excess and Deficiency. Interior is Yin, Exterior is Yang; the lower half of the body is Yin, the upper half is Yang. Joy and Anger originate from the Heart. If unregulated, Yin Qi reverses upward. Reversal causes lower deficiency. Deficiency allows Yang Qi to overcome and descend. Hence it is Excess.)
The Yellow Emperor asked: "How does Yin generate Deficiency?" Qibo replied: "Joy causes Qi to sink downward; Grief causes Qi to dissipate. Dissipation makes the vessels empty. Combined with cold food and drink, Cold Qi fills and steams the chest. Then Blood flows sluggishly and Qi departs. Hence it is called Deficiency." (The Heart stores Shen; Joy scatters Shen Qi downward. The Lungs store Qi; Grief damages the Lungs and dissipates Qi. When Shen Qi dissipates, the vessels become empty because vessels expand and contract with Qi. Food enters the Stomach, which prefers warmth and dislikes cold. With cold drinks, Cold Qi steams and fills the chest. Then Blood flows sluggishly and Qi departs. Because Ying and Wei Blood and Qi are generated by the Yangming Stomach. These two sections discuss Diet, Dwelling, Yin/Yang, and Joy/Anger, all arising from Yin. Thus, they discuss internal Qi and the Deficiency/Excess of the meridians.)
The Yellow Emperor asked: "The classics state: Yang Deficiency leads to exterior Cold; Yin Deficiency leads to interior Heat; Yang Excess leads to exterior Heat; Yin Excess leads to interior Cold. I have heard this, but do not know the reason." (This continues the discussion on Table-Interior Yin-Yang, distinguishing Cold, Heat, Excess, and Deficiency. The previous section discussed Yang on the outside and Yin on the inside. However, exterior Yang Qi can have Deficient Cold, and interior Yin Qi can have Deficient Heat. Thus, the Emperor cites the classics and asks again.)
Qibo replied: "Yang Qi receives its energy from the Upper Jiao to warm the skin and muscle intervals. If Cold Qi remains outside, the Upper Jiao becomes obstructed. Obstruction of the Upper Jiao causes Cold Qi to remain alone on the outside, leading to chills." (Yang refers to all Yang Qi. The classics say: 'The Upper Jiao opens and develops, distributing the flavors of grain, steaming the skin, filling the body, and moistening the hair; this is called Qi.' This is Yang receiving energy from the Upper Jiao to warm the skin and muscles. If Cold Qi lodges outside, the Qi of the Upper Jiao is obstructed, and Cold Qi remains alone, causing chills. Zhu Yongnian said: Injuries by Cold usually lead to heat disease, transforming into heat by obtaining Yang Qi. Chills without heat occur because the Qi of the Upper Jiao is obstructed.)
The Yellow Emperor asked: "How does Yin Deficiency generate interior Heat?" Qibo replied: "Due to fatigue and overexertion, the physical form and Qi decline, Grain Qi is not abundant, the Upper Jiao does not function, and the lower Wan (stomach outlet) is obstructed. Stomach Qi becomes hot, and hot Qi steams the chest. Hence interior Heat." (This explains that Yin Deficiency generating interior Heat is due to injury to the Middle Earth [Spleen]. Diet and fatigue injure the Spleen. The Spleen governs muscles, hence the decline of form and Qi. Water and grain enter the Stomach and are transported by Spleen Qi. If the Spleen fails to circulate, Grain Qi is not abundant. The Upper Jiao cannot distribute the flavors of grain, and the Lower Jiao cannot receive the fluids of water and grain. The Stomach is a mansion of Yang Heat. If Qi stays and does not move, hot Qi steams the chest, causing interior Heat. Jin Ximing said: The Upper Jiao corresponds to Wind, Rain, Cold, and Dampness; here it corresponds to Diet and Dwelling.)
The Yellow Emperor asked: "How does Yang Excess generate exterior Heat?" Qibo replied: "If the Upper Jiao is not smooth and unobstructed, the skin becomes dense, the Culi (pores) close, and the Xuanfu (sweat pores) are blocked. Wei Qi cannot vent outward. Hence exterior Heat." (The Upper Jiao is the sea of Zong Qi. Zong Qi accumulates in the chest, emerges from the Lungs to govern respiration. The Lungs govern Qi and connect externally to the skin and hair. Thus, when the Upper Jiao is smooth, it nourishes the skin and hair like mist and dew. If the Upper Jiao is obstructed, the skin becomes dense, the Culi close, and the Xuanfu are blocked. The Xuanfu are the sweat pores of the fine hairs. Closure of the Culi prevents Wei Qi from venting, causing heat.)
The Yellow Emperor asked: "How does Yin Excess generate interior Cold?" Qibo replied: "Jue Qi reverses upward. Cold Qi accumulates in the chest and is not discharged. Not discharging causes Warm Qi to depart, leaving Cold Qi alone. Then Blood coagulates and flows sluggishly. Coagulation blocks the vessels. The pulse is large and choppy. Hence interior Cold." (Jue Qi reversing upward refers to Yin Qi from the Lower Jiao reversing to the upper part. Yin-Cold Qi accumulates in the chest and is not discharged, causing the Yang Qi of the Middle and Upper Jiao to diminish, leaving Cold Qi alone above. Cold causes Blood to coagulate and vessels to block. Yin Excess makes the pulse large; Blood coagulation makes the pulse choppy. Yang Heat departs, leaving Cold alone, hence interior Cold. Wang Fanghou said: Yin Deficiency generates empty vessels; Yin Excess generates cold with coagulated blood. Because the interior is Yin, and blood vessels are also Yin.)
The Yellow Emperor asked: "When Yin and Yang merge, and Blood and Qi merge, forming the disease manifestation, how should acupuncture be performed?" Qibo replied: "For such cases, take the Jing Sui (meridian tunnels). Draw Blood from Ying, draw Qi from Wei. Utilize the Form. Adjust according to the Four Seasons, varying depth and quantity." (Yin and Yang merging refers to the merging of Yin and Yang across Table-Interior and Up-Down. Blood and Qi merging refers to Blood merging with Qi, and Qi merging with Blood. Jing Sui refers to the large collaterals. The Shen, Zhi, Blood, and Qi of the Five Zang organs are generated from the essence of water and grain in the Fu organs. The Qi and Blood produced by the Stomach are in the Jing Sui. The Jing Sui are the large collaterals of the Five Zang and Six Fu organs. Therefore, one should take the Jing Sui to regulate the Five Zang organs. Taking the Jing Sui regulates Shen; taking Ying and Wei regulates Qi. 'Yong' means 'using'. It implies regulating the Form. Form refers to skin and muscles. 'Zai' is an incomplete term. It suggests that while superior practitioners guard Shen, inferior ones guard Form. Shen Qi must be regulated, but the location (Form) must also be utilized. According to the rising and sinking of seasonal Qi, adjust the quantity and depth. For example, using the waxing and waning of the moon for quantity. For depth: Spring points are in the neck and nape; Summer points in the chest and hypochondrium; Autumn points in the shoulders and back; Winter points in the waist and thighs. Zhang Zhaohuang said: 'Yong' means 'take'; 'Xing' means 'flesh'. The Heart stores Shen, Lungs store Qi, Liver stores Blood, Spleen stores Flesh, Kidneys store Zhi, forming this body. Having regulated Shen, Qi, Blood, and Zhi, why not take them from the Form? Quantity and depth are all taken from the Form. Hence: 'Utilize the Form, according to the Four Seasons, quantity and depth.')
The Yellow Emperor asked: "Blood and Qi merge, disease forms, Yin and Yang incline against each other. How should tonification and sedation be performed?" Qibo replied: "To sedate Excess, insert the needle only when Qi is abundant (pathogen arrives). Insert the needle and Qi together, opening the gate like opening a door/window. Withdraw the needle and Qi together. Essence Qi is not damaged, Pathogenic Qi descends. The outer gate remains open to expel the disease. Widen the channel, like clearing a road. This is called Great Sedation. One must press and withdraw quickly, and the major Qi (major pathogen) will exit." (The previous section discussed regulating the Form, Shen, Qi, and Blood of the Five Zang organs. This section discusses tonifying Deficiency and sedating Excess. Excess and Deficiency refer to merging as Excess, absence as Deficiency. Pathogen abundance is Excess; Essence depletion is Deficiency. 'Qi abundant' refers to the merged Qi and received pathogen being strong. It means inserting the needle when the disease Qi arrives. 'Inserting needle and Qi together' means following the righteous Qi deeply. 'Opening the gate, benefiting the household' means opening the gate and hiding the Essence Qi inside. 'Withdrawing needle and Qi together' means exiting with the disease Qi. The *Needle Classic* says: 'The guest is the pathogen; at the gate, the pathogen follows the exit of righteous Qi.' Therefore, to sedate the pathogen, one must first settle the righteous Qi, then guide the pathogen out. Then Essence Qi is safe, and Pathogenic Qi descends. Do not close the outer gate to let the pathogen out. Widen the needle hole, like clearing the exit path. This is Great Sedation. 'Qie' means urgent; 'Qu' means descend. 'Da Qi' means major pathogenic Qi. This discusses sedating pathogens while employing methods to support righteousness.)
The Yellow Emperor asked: "How to tonify Deficiency?" Qibo replied: "Hold the needle, do not place it aside, stabilize your intent. Insert the needle during exhalation. Remove the needle during inhalation. Seal the four sides of the needle hole so Essence Qi has nowhere to escape. When Righteous Qi is solid, remove the needle quickly. Qi enters, needle exits. Heat cannot return. Close the gate. Pathogenic Qi disperses. Essence Qi is preserved. Move the needle to await the Qi timing. Near Qi is not lost, Far Qi arrives. This is called 'Pursuing'." (Empty, same as Kong. Hold the needle in hand, do not ignore it, stabilize the intent of迎随 (following and opposing). Insert during exhalation, remove during inhalation. Do not shake the needle hole, preventing Essence Qi from escaping. When Righteous Qi is solid, remove the needle quickly, allowing Righteous Qi to enter internally while the needle exits externally. Heat pathogen cannot re-enter. The internal Qi gate is closed, Pathogenic Qi disperses externally, Essence Qi is preserved. Needle movement awaits the Qi timing. Near Qi is not lost externally, Deep Qi returns internally. This is the method of Pursuing and assisting. This tonifies Righteous Qi while dispersing Pathogenic Qi. Where the pathogen gathers, the Righteous Qi is deficient. Zhang Zhaohuang said: First pursue and solidify Righteous Qi, then scatter Pathogenic Qi, then await the timing for Essence Qi to return. Opposing and following achieve the subtlety of entry/exit tonification/sedation, thereby regulating the meridians.)
The Yellow Emperor asked: "You mentioned ten types of Excess and Deficiency, arising from the Five Zang organs. There are only Five Zang and Five Pulses. Yet the Twelve Meridians all produce diseases. Now you speak only of the Five Zang. The Twelve Meridians connect to the 365 joints. Joint diseases must affect the meridians. Meridian diseases all have Excess and Deficiency. How do we reconcile this?" (Shen, Zhi, Blood, Qi, and Flesh each have Excess and Deficiency, hence ten types, all arising from the Five Zang. The 365 joints are the convergence of sinews and bones. The Twelve Meridians branch into 365 collaterals, connecting to the joints. Joint diseases must affect the meridians. This implies the connection between sinews, bones, blood vessels, and the interior/exterior.)
Qibo replied: "The Five Zang naturally have the Six Fu organs as their interior-exterior pairs. The meridians, branches, and joints each generate Excess and Deficiency. Regulate them according to where the disease resides." (The Five Zang internally correspond to the Five Elements and externally to pulses, flesh, sinews, and bones. Thus, they pair with the Six Fu organs to correspond to the Twelve Meridians. Therefore, the Excess and Deficiency of the five ultimately return to the Five Zang. If the meridians, branches, and joints generate their own Excess and Deficiency, regulate them according to the disease location. Zhang Zhaohuang said: Pairing Five Zang with Six Fu, matching the Twelve Meridians, branching into 365 collaterals, connecting to skin, flesh, sinews, and bones. Now, regulating according to the disease location, Blood, Qi, Pulses, Flesh, Sinews, and Bones still return to the Five Zang.)
Disease in the Pulse, regulate the Blood. Disease in the Blood, regulate the Collaterals. Disease in the Qi, regulate the Wei Qi. Disease in the Flesh, regulate the Muscle Intervals. Disease in the Sinews, regulate the Sinews. Disease in the Bone, regulate the Bone. (This discusses diseases of Qi, Blood, Sinews, Bones, Pulses, and Flesh governed by the Six Zang organs. Regulate each according to its location. Disease in the Pulse governed by the Pericardium, regulate the Pulse. Disease in the Blood governed by the Heart, regulate the Collaterals. Disease in the Qi governed by the Lungs, regulate Wei Qi. Disease in the Flesh governed by the Spleen, regulate Muscle Intervals. Disease in the Sinews governed by the Liver, regulate the Sinews. Disease in the Bone governed by the Kidneys, regulate the Bone. The Five Zang are born of the Five Elements. Earth's Five Elements generate Six Qi. Among the Six Qi, there are two Fires: one combines with the Heart's Yang Fire, one with the Pericardium's Yin Fire, totaling six Zang organs. They pair with the Six Fu organs, correspond to the twelve sinew-meridians, and combine with Blood, Qi, Pulses, Flesh, Sinews, and Bones.)
Use burning needles (Cao Zhen) to劫刺 (seize/stab) below the affected area, and for acute conditions. For bone diseases, use Cao needles and medicinal plasters. (Cao sounds like Fan, same as Cui entering tone. The previous chapter discussed disharmony of Five Zang Qi leading to diseases in the exteriorly connected Blood, Qi, Sinews, and Bones, regulating each by location. This section discusses diseases of Wind, Rain, Cold, and Dampness in the Pulses, Flesh, Sinews, and Bones, with specific needling methods. According to *Ling Shu: Guan Zhen*: 'Number nine is Cao needle. Cao needle treats Bi syndrome.' Also: 'To treat Cold-Bi in commoners, use fire Cao; in nobles, use medicinal plaster.' Yang receives Wind, Rain, Cold, and Dampness, lodging in Pulses, Flesh, Sinews, and Bones, all capable of causing Bi. Therefore, use burning needles to stab below the diseased area and for acute tendon Bi. If the disease is in the bone, use Cao needles and medicinal plasters. According to Foot-Taiyang Sinew disease causing neck stiffness (Zhongchun Bi); Foot-Shaoyang Sinew disease causing thigh stiffness (Mengchun Bi); Foot-Yangming Sinew disease causing abdominal stiffness (Jichun Bi). Hand-Taiyang disease causes neck stiffness; Hand-Shaoyin causes opisthotonos and stiffness; Hand-Taiyin causes rib stiffness, twisting, opisthotonos, spasm, or testicular retraction. All use burning needles to seize-stab. Again, the *Needle Classic* says: Interior has Yin/Yang, Exterior has Yin/Yang. Skin is Yang, Sinews/Bones are Yin. Disease in Yang is named Feng; Disease in Yin is named Bi. Since skin, flesh, sinews, and bones can all cause Bi, it says: Burning needles to stab below, and extract sinews and bones.)
Pain without knowing the location, take the Two Qiao vessels as primary. (When pain is unknown in location, take the Qiao vessels. The Two Qiao vessels originate above the ankle, enter the yin, and ascend along the chest interior. Thus, when pain is above the Qiao vessels, the location is unknown.)
Physical pain, but no disease in the Nine Palpations, then use Miu Ci (Counter Puncture). (This Bi is in the muscles and does not reach the meridians; use Counter Puncture. According to *Miu Ci* chapter: Whenever Bi moves back and forth without fixed location, between muscle intervals, puncture where it hurts. Left puncture right, right puncture left. Stop when cured; if not, repeat as per method.)
Pain on the left but disease in the right pulse, use Ju Ci (Great Puncture). (This refers to disease in the divergent meridians; use Great Puncture. *Miu Ci* chapter says: Pathogen lodges in the meridian. Left excess causes right disease, right excess causes left disease. There are also shifting cases. Left pain persists, but right pulse hurts first. In such cases, must use Ju Ci. Ju means large. *Nine Needles Treatise* says: Number eight is Long Needle, modeled after Qi needle, seven cun long, mainly for deep pathogens and distant Bi. Meridians are interior and deep, hence use long/large needles to treat.)
Must carefully observe the Nine Palpations. The principles of needling are complete. (Nine Palpations refer to Three Regions and Nine Palpations. Externally corresponding to nine orifices, internally to nine Zang organs, circulating in the Upper, Middle, and Lower regions, all generated by the Five Zang organs' Blood and Qi. This chapter first discussed Shen, Zhi, Blood, and Qi stored in the Five Zang, having Excess and Deficiency. It then summarized Blood-Qi and Yin-Yang, regulated Skin/Flesh/Sinews/Bones, and treated pathogens in the body and Qiao vessels. However, one must observe the Nine Palpations to know the true location of the disease. The way of regulating the meridians is complete here.)