黄帝问曰∶愿闻虚实之要。岐伯对曰∶气实形
实，气虚形虚，此其常也，反此者病。谷盛气盛，谷虚气虚，此其常也，反此者病。脉实血实，脉虚血虚，
此其常也，反此者病。帝曰∶如何而反？岐伯曰∶气虚身热，此谓反也。谷入多而气少，此谓反也。谷不入而
气多，此谓反也。脉盛血少，此谓反也。脉小血多，此谓反也。气盛身寒，得之伤寒。气虚身热，得之伤暑。
谷入多而气少者，得之有所脱血，湿居下也。谷入少而气多者，邪在胃及与肺也。
脉小血多者，饮中热也。脉大血少者，脉有风气，水浆不入，此之谓也。夫实者，气入也。虚者，气出也。
气实者，热也。气虚者，寒也。入实者，左手开针空也。入虚者，左手闭针空也。
黄帝问曰∶愿闻九针之解，虚实之道。岐伯对曰∶刺虚则实之者，针下热也，气实乃热也。满而泄之者，
针下寒也，气虚乃寒也。菀陈则除之者，出恶血也。邪胜则虚之者，出针勿按。徐而疾则实者，徐出针而
疾按之。疾而徐则虚者，疾出针而徐按之。
言实与虚者，寒温气多少也。若无若有者，疾不可知也。察后与先者，知病先后也。为虚与实者，工勿失其
法。若得若失者，离其法也。虚实之要，九针最妙者，为其各有所宜也。补泻之时者，与气开阖相合也。九针
之名，各不同形者，针穷其所当补泻也。刺实须其虚者，留针阴气隆至，乃去针也。
刺虚须其实者，阳气隆至，针下热乃去针也。经气已至，慎守勿失者，勿更改也。深浅在志者，知病之内外
也。近远如一者，深浅其候等也。如临深渊者，不敢惰也。手如握虎者，欲其壮也。神无营于众物者，静志观
病患，无左右视也。义无邪下者，欲端以正也。必正其神者，欲瞻病患目制其神，令气易行也。所谓三里
者，下膝三寸也。所谓跗之者，举膝分易见也。巨虚者，跷足 独陷者。下廉者，陷下者也。帝曰∶余闻九针，
上应天地四时阴阳，愿
闻其方，令可传于后世以为常也。岐伯曰∶夫一天、二地、三人、四时、五音、六律、七星、八风、九野，身
形亦应之，针各有所宜，故曰九针。人皮应天，人肉应地，人脉应人，人筋应时，人声应音，人阴阳合气
应律，人齿面目应星，人出入气应风，人九窍三百六十五络应野。故一针皮，二针肉，三针脉，四针筋，五
针骨，六针调阴阳，七针益精，八针除风，九针通九窍，除三百六十五节气，此之谓各有所主也。人心意应
八风，人气应天，人发齿耳目五声应五音六律，人阴阳脉血气应地，人肝目应之
九。九窍三百六十五。人一以观动静天二以候五色七星应之以候发毋泽五音一以候宫商角征羽六律有余不
足应之二地一以候高下有余九野一节俞应之以候闭节三人变一分人候齿泄多血少十分角之变五分以候缓急六分
不足三分寒关节第九分四时人寒温燥湿四时一应之以候相反一四方各作解。
黄帝问道：我想了解虚实变化的要领。岐伯回答说：气盛则形体充实，气虚则形体虚弱，这是正常情况；与此相反的就是病态。饮食充足则气盛，饮食匮乏则气虚，这是正常情况；与此相反的就是病态。脉象实大则血实，脉象细小则血虚，这是正常情况；与此相反的就是病态。黄帝说：怎样才算是相反呢？岐伯说：气虚而身体发热，这叫做反常。饮食摄入多而气却少，这叫做反常。饮食摄入少而气却多，这叫做反常。脉象盛大而血量少，这叫做反常。脉象细小而血量多，这叫做反常。气盛而身体发冷，是由于感受了伤寒邪气所致。气虚而身体发热，是由于感受了伤暑邪气所致。饮食摄入多而气少的，是因为曾经有大出血，且湿气积聚在下部。饮食摄入少而气多的，是因为邪气停留在胃和肺。脉象细小而血量多的，是因为体内有热饮。脉象宏大而血量少的，是因为脉中有风邪，且水浆不能入口，说的就是这种情况。所谓实证，是气机内入；所谓虚证，是气机外泄。气实的表现为热，气虚的表现为寒。治疗实证时，左手要张开针孔以泻气；治疗虚证时，左手要闭合针孔以守气。
黄帝问道：我想了解九针（古代九种不同形状的针具）的原理以及虚实治疗的法则。岐伯回答说：针刺虚证使其充实的方法，是使针下产生热感，因为气实则生热。满滞之证用泻法，是使针下产生寒感，因为气虚则生寒。瘀血陈积者予以清除，即放出恶血。邪气亢盛者予以削弱，出针后不要按压针孔。缓慢出针而迅速按压针孔（徐出疾按），是为了补益正气。快速出针而缓慢按压针孔（疾出徐按），是为了泻除邪气。所谓实与虚，是指寒温之气在体内的多少变化。所谓若无若有，是指病情变化迅速难以捉摸。观察病证的先后顺序，是为了了解疾病的演变过程。针对虚证或实证进行治疗，医生不可违背法则。若感觉得失无常，说明已经背离了治疗法则。虚实治疗的要领中，九针最为精妙，因为它们各自适用于不同的病症。补泻的时机，是与经气的开阖相配合的。九针的名称和形状各不相同，是因为它们分别穷尽了应当进行补或泻的部位。针刺实证须待其转为虚证（邪去正安），需留针等待阴气隆至，然后拔针。针刺虚证须待其转为实证（正气来复），待阳气隆至、针下发热后方可拔针。经气已至，应谨慎守护勿失，不要随意更改手法。深浅由意念决定，是为了了解病位的内外。远近如一，是指无论远近，候气的深浅标准是一致的。如临深渊般小心，是不敢懈怠。手如握虎般有力，是希望手法稳健。精神不分散于外界事物，是静心观察病患，不左右顾盼。进针端正无邪，是希望态度严谨正直。必须端正患者的神志，是通过注视患者眼睛来制约其心神，使经气易于运行。所谓“三里”，是指膝下三寸处。所谓“跗”，是指抬起膝盖容易看见的部位。所谓“巨虚”，是指踮起脚后独自凹陷的地方。所谓“下廉”，是指凹陷下去的部位。黄帝说：我听说九针上应天地四时阴阳，想听听具体的方术，以便流传后世作为常规准则。岐伯说：一天、二地、三人、四时、五音、六律、七星、八风、九野，人的身形也与之相应，九针各有适宜之处，所以称为九针。人的皮肤应天，人的肌肉应地，人的血脉应人，人的筋应四时，人的声音应五音，人的阴阳合气应六律，人的牙齿面目应七星，人的呼吸出入应八风，人的九窍三百六十五络应九野。所以第一针治皮，第二针治肉，第三针治脉，第四针治筋，第五针治骨，第六针调阴阳，第七针益精气，第八针除风邪，第九针通九窍，除三百六十五节气之患，这就是各有所主。人的心意应八风，人气应天，人的头发牙齿耳目及五声应五音六律，人的阴阳脉血气应地，人的肝脏对应目，目对应九窍三百六十五络。人一用以观察动静，天二用以候察五色，七星用以候察面色润泽与否，五音一用以候察宫商角徵羽，六律有余不足应之二地一用以候察高下有余，九野一节俞应之以候察闭节，三人变一分人候齿泄多血少十分角之变五分以候缓急六分不足三分寒关节第九分四时人寒温燥湿四时一应之以候相反一四方各作解。（注：最后一段古文存在传抄错乱或脱简现象，此处依原文直译，但语义不通顺，属古籍整理常见情况，翻译尽量保持字面对应）。
Huangdi asked, saying: I wish to hear about the essentials of deficiency and excess. Qibo replied: When Qi is excess, the form is full; when Qi is deficient, the form is weak. This is the normal state; the opposite indicates disease. When food intake is abundant, Qi is excess; when food intake is scanty, Qi is deficient. This is the normal state; the opposite indicates disease. When the pulse is excess, Blood is excess; when the pulse is deficient, Blood is deficient. This is the normal state; the opposite indicates disease. The Emperor said: How does one become the opposite? Qibo said: Qi deficiency with body heat is called the opposite. Abundant food intake but scanty Qi is called the opposite. Scanty food intake but excessive Qi is called the opposite. Excessive pulse but scanty Blood is called the opposite. Deficient pulse but abundant Blood is called the opposite. Qi excess with cold body results from contracting Cold Injury (Shanghan). Qi deficiency with body heat results from contracting Summerheat Injury (Shangshu). Those with abundant food intake but scanty Qi result from prior severe blood loss, with dampness residing in the lower part. Those with scanty food intake but excessive Qi result from pathogenic factors remaining in the Stomach and Lung. Deficient pulse with abundant Blood results from hot fluids retained within. Excessive pulse with scanty Blood results from Wind pathogen in the pulse, inability to ingest water or soup; this is what is meant. What is called Excess is Qi entering inward; what is called Deficiency is Qi exiting outward. Qi excess manifests as Heat; Qi deficiency manifests as Cold. For treating Excess, the left hand opens the needle aperture (to vent Qi). For treating Deficiency, the left hand closes the needle aperture (to secure Qi).
Huangdi asked, saying: I wish to understand the explanation of the Nine Needles (Jiu Zhen) and the principles of deficiency and excess. Qibo said: To tonify deficiency, one must achieve a sensation of heat under the needle, because Qi excess generates heat. To drain fullness, one must achieve a sensation of cold under the needle, because Qi deficiency generates cold. To remove stagnation and old accumulation means to evacuate evil blood. To weaken excessive pathogens, do not press the needle hole upon withdrawal. Slow withdrawal and rapid pressing tonifies (Xu Chu Ji An). Rapid withdrawal and slow pressing reduces (Ji Chu Xu An). Speaking of Excess and Deficiency refers to the degree of Cold and Warmth Qi. Speaking of "as if there were not" refers to the unpredictability of the disease. Observing sequence and priority means understanding the chronological order of the disease. Treating deficiency and excess requires that the practitioner does not lose the method. Feeling gain or loss implies deviation from the method. The essence of deficiency and excess lies in the Nine Needles being most excellent, as each has its specific suitability. The timing of tonification and reduction corresponds with the opening and closing of Qi. The names and shapes of the Nine Needles differ because they exhaust the sites requiring tonification or reduction. To treat Excess until it becomes Deficient (pathogen removed), retain the needle until Yin Qi arrives abundantly, then remove the needle. To treat Deficiency until it becomes Excess (Zheng Qi returns), wait until Yang Qi arrives abundantly and the needle feels hot, then remove the needle. Once Jing Qi has arrived, guard it carefully without losing it; do not change techniques. Depth is determined by intention to know whether the disease is internal or external. Distance and nearness are consistent, meaning the depth of sensing Qi is equal regardless of location. Being like standing at the edge of an abyss means not daring to be lazy. Hands like holding a tiger imply a desire for strength/steadiness. Spirit not engaged with myriad objects means calming the mind to observe the patient, without looking left or right. Inserting the needle upright and without deviation implies a desire for seriousness and correctness. One must rectify the patient's Shen (Spirit) by gazing into their eyes to restrain their spirit, making Qi flow easily. "Sanli" refers to three cun below the knee. "Fu" refers to lifting the knee where it is easily visible. "Juxu" refers to the depression seen when standing on tiptoes. "Xialian" refers to the depressed area. The Emperor said: I have heard that the Nine Needles correspond to Heaven, Earth, Four Seasons, and Yin-Yang. I wish to hear the methods so they may be passed down to posterity as constants. Qibo said: One Heaven, Two Earth, Three Person, Four Seasons, Five Tones, Six Pitch-pipes, Seven Stars, Eight Winds, Nine Fields; the human body also corresponds to these. Each needle has its suitability, hence called Nine Needles. Human skin corresponds to Heaven, flesh to Earth, vessels to Person, sinews to Seasons, voice to Tones, Yin-Yang combined Qi to Pitch-pipes, teeth and face to Stars, breath to Winds, nine orifices and 365 collaterals to Nine Fields. Thus, the first needle treats skin, second muscle, third vessel, fourth sinew, fifth bone, sixth regulates Yin-Yang, seventh benefits Essence, eighth dispels Wind, ninth opens nine orifices and eliminates 365 seasonal pathogens. This is what is meant by each having its master. Human intention corresponds to Eight Winds, human Qi to Heaven, hair, teeth, ears, eyes, and five sounds to Five Tones and Six Pitch-pipes, Yin-Yang vessels and Blood-Qi to Earth, Liver to Eyes, Eyes to nine orifices and 365 [collaterals]. One person observes movement and stillness; Two Heaven observes five colors; Seven Stars observe luster; Five Tones observe Gong, Shang, Jue, Zhi, Yu; Six Pitch-pipes observe surplus and insufficiency; Two Earth observes high/low and surplus; Nine Fields observe joints and acupoints to detect blockage; Three Person changes divide to observe teeth, leakage, much blood/little blood, ten parts, angle changes, five parts to observe slack/tight, six parts insufficiency, three parts cold joints, ninth part Four Seasons observe cold/warm/dry/damp, Four Seasons one observe opposition, Four Directions each make explanations.