宝命全角者，宝天命以全人形也。形之疾病，则命失其宝，形不能全。若欲全角，必先治神。治神，
所以宝命，宝命，则能全角矣。
黄帝问曰∶天复地载，万物悉备，莫贵于人。人以天地之气生，四时之法成，君王众蔗，尽
欲全角，形之疾病，莫知其情，留淫日深，着于骨髓，心思虑之。余欲针除其疾病，为之奈何？
为，去声。万物皆在天地覆在之中，惟人超乎万物之上，参天两地，故莫贵焉。然推人之所以生，本
于天地之气生，人之所以成，同于四时之法成，今君王之贵，众庶之贱，尽欲全角，卒不能
者，以形之疾病，莫知其情，不知其情，则病留淫于肌肉经脉之内，日益深重，而且着于骨髓，病益深，
则处治益难，故心思虑之。欲以针刺之法，除其疾病，疾病除则形可全，命可宝。为之奈何，探其治也。
岐伯对曰∶夫盐之味咸者，其气令器津泄；弦绝者，其音嘶败；木敷者，其叶发，病深者，其声哕。
嘶，音西。形之疾病，则形不能全，凡物皆然，不但于人，故夫盐之味咸者，盐质多润，如以盐着
物，则其气令物器之津而外泄矣。弦音安和，若弦将绝者，则音声不和，而嘶败矣；木体坚贞，
若木敷散者，则枝叶不固，而发落矣。此物病而形不全，何况于人，若人病深者，则三焦不和，土气
不达，故其声哕。哕，呃也，
呃者，气机内逆，土将败也。
人有此三者，是谓坏府，毒药无治，短针无取，此皆绝皮伤肉，血气争黑。
承上文而言，若人有此津泄音嘶叶发三者之病，是谓破腑，腑坏则毒药无治，短针无取，虽欲
针除其疾病，为不可得，故曰此皆绝皮伤肉，血气争黑。盖木之滋灌，只在于皮，木敷叶发，是绝皮
矣，弦之铿鸣，纯本乎肉，弦绝音嘶，是伤肉矣，盐之味咸，其色主黑，器津外泄，是血气争黑矣。
人之坏腑，犹之绝皮伤肉，血气争黑，故曰皆也。
此一节，言物坏而形不全，不能宝命全角，虽欲治之，不能治也。
帝曰∶余念其痛心，为之乱惑反甚，其病不可更代，百姓闻之，以为残贼，为之奈何？
三为，俱去声，更，平声，下同。帝闻岐伯之言，有痛于心，故曰余念其痛心，为之乱惑反甚。病而能
治，可以更代，今毒药无治，短针无取，是其病不可更代。百姓闻之，以为残忍贼害，然余必欲治之，为之奈何？
岐伯曰∶夫人生于地，悬命于天，天地合气，命之曰人。
天施地生，故夫人生于地，悬命于天。人禀天地阴阳交合之气而生成，故天地合气，命之曰人。
人能应四时者，天地为之父母，知万物者，谓之天子。
天地之气，征于四时，人能应四时春夏秋冬之气者，则天地为人之父母。四时之气，征于万
物，能知万物生长收藏之理者，则人谓之天之子。
天有阴阳，人有十二节；天有寒暑，人有虚实。
天有阴阳，人有十二节者，人身手足十二骨节之气，开阖营运，一如天昼开夜阖之阴阳也；天
有寒暑，人有虚实者，人身十二节气，有有余不足之虚实，一如天之寒冷为虚，暑热为实也。
能经天地阴阳之化者，不失四时，知十二节之理者，圣智不
能欺也，能存八动之变，五胜更立，能达虚实之数者，独出独入， 吟至微，秋毫在目。
日月营运，一寒一暑，能经理天地阴阳之气化者，则不失四时之气化；人有十二节，时有十二节，
能知十二节之理者，则天人合一，虽圣智不能欺也；能存心于八方风动之变，则春胜长夏，长夏
胜冬，冬胜夏，夏胜秋，秋胜春，五胜更立之变，亦能知之。五胜更立，虚实存焉，能达虚实之数者，则
众人不知，我独知之，故独出独入，而游行于天地之间， 吟之下，得其至微，秋毫纤悉，备
在于目，能如是也，可以宝命全角矣。
帝曰∶人生有形，不离阴阳，天地合气，别为九野，分为四
时，月有大小，日有短长，万物并至，不可胜量，虚实 吟，敢问其方？
别，音逼。胜，平声，下同。量，平声。承岐伯之言而复问也。伯云∶天有阴阳，而人生有形，不
离阴阳。又云天地合气，命之曰人。而天地合气，各有分别，在地则别为九野，在天则分为四
时，由四时而计其月，则月有大小，由月而计其日，则日有短长。又云知万物者，谓之天子，今万物并至，
不可胜量。又云达虚实之数者， 吟至微，今虚实 吟，敢问其方。
岐伯曰∶木得金而伐，火得水而灭，土得木而达，金得火而缺，水得土而绝，万物尽然，不可胜竭。
阴阳万物，不外五行制化之道。金能制木，故木得金而伐；水能制火，故火得水而灭；木能制土，
始焉木王，既则木之子火亦王，火王生土，故土得木而达；火能制金，故金得火而缺；土能制
水，故水得土而绝。万物皆有制克之道，故万物尽然，制而复生，无有穷尽，故不可胜竭。不可胜竭，所以
申明土得木达之义。
故针有悬布天下者五，黔首共余食，莫知之也。一曰治神，二曰知养身，三曰知毒药为真，四曰制
砭石小大，五曰知腑脏血气之诊，五法俱立，各有所先。
共，供同。上古之世，以针治病，故针有悬布天下者，其法有
五。黔首黑发之民，于力田纳税之外，仅供余食于家，而莫知之也。一曰治神，以我之神合彼之神，得神
者昌，故治神为先。二曰知养身，一身血气得其所养，则营运不息，故以养身为次。三曰知
毒药为真，毒药攻邪，知之不真，则用之不当，故必知毒药为真。四曰制砭石小大，上古之世，冶铸未兴，
砭石为针，则小大之制宜审也。五曰知腑脏血气之诊，人之有形，不外腑脏血气，不明其
诊，无以行针，故必知腑脏血气之诊。凡此五法，俱布立于天下，各有所宜者，而先施之，此用针可以全
形，全角可以宝命也。
今末世之制也，虚者实之，满者泄之，此皆众工所其知也，若夫法天则地，随
应而动和之者若响，随之者若影，道无鬼神，独来独往。
和，去声。制，制针之小大也。今末世之制，但知治形，故虚者实之，满者泄之，此众土所共知也。若
夫治神，则上法天，下则地，可以随应而动，随应而动，则和之者若响，随之者若影，此治
神之道，无有鬼神，介绍于其间，而独来独往。此举针刺之神，以明万物虚实之数， 吟至微之方也。
帝曰∶愿闻其道。
愿闻治神之道。
岐伯曰∶凡刺之真，必先治神，五脏已定，九候已备，后乃存针。
一曰治神，故凡刺之真，必先治神，五脏已定，九候已备，所以敛神也。后乃存针，神先针后也。
众脉不见，众凶弗闻，外内相得，无以形先。
神先针后，通其经脉，而众脉若不见，神先针后，除其凶疾，而众凶若弗闻。合外以为内，合内
以为外，故外内相得，必先治神，后乃存针，故无以形先。
可玩往来，乃施于人。人有虚实，五虚弗近，五实弗远。
往来者，气机出入也。得神则可玩往来施于人者，刺其病也。得神乃可施刺于人。人有虚实，谓人
之虚实不同也，五虚，五脏正
气虚也，虚则不可针，故曰弗近，五实，五脏邪气实也，实则宜针，故曰远。
至其当发，间不容 。
，瞬同。发，举也。 ，转目也。至其举针之际，其间不容于转目尔。
手动若务，针耀而匀。
务，专一也。匀，园活也。手动若务者，以手按穴，似专一而
不移。针耀而匀者，行针之时，复光耀而园活也。
静意视义，观适之变。
适，自得也。清静其意，以视行针之义，可以观其自得之变。变，通变也，言不执着之。
是谓冥冥，莫知其形。
冥冥，静之至也。莫知其形，变之至也。夫静意视义，观适之变者，是谓冥冥，而莫知其形也。
见其乌乌，见其稷稷，从见其飞，不知其谁。
乌乌，乌之叠至也。稷稷，稷之叠聚也。从见其飞，见其针之飞耀也。不知其谁，针园活而难按也。
夫手动若务，针耀而匀者，一如见其乌乌之至，见其稷稷之聚，从见其针之飞耀园活，而不知其谁也。
伏如横弩，起如发机。
伏如横弩，针之未举也。起如发机，针之已施也。夫至其当发，间不容 者，言未针如横弩之伏，
至其当发，如机之速，其间不容转 也。此皆治神之道也。
帝曰∶何如而虚，何如而实？
五虚弗近，五实弗远，是但刺其实，不刺其虚。帝欲合虚实而咸刺之，故问何如而治其虚，何如而治其实。
岐伯曰∶刺虚者须其实，刺实者须其虚。
刺虚须实者，刺虚人须内其气而实之也。刺实须虚者，刺实人须泄其气而虚之也。
经气已至，慎守勿失，深浅在志，远近若一，如临深渊，手如握虎，神无营于众物。
经脉之气，已至于针孔，则当专心致志，而慎守勿失也。夫针之深浅，皆慎守勿失，故曰深浅在志，而
气之远近，亦皆慎守勿失，故曰远近若一。其慎守也则始临深渊，其勿失也，则手如握
虎，其深浅在志，而远近若一也，则神无营于众物。
此一节，言知天人合一之理，针刺神明之道，可以宝命，可以全角也。
“宝命全角”的意思是，珍视天命以保全人的形体。如果形体发生疾病，那么生命就失去了珍贵，形体也就无法保全。如果想要保全形体，必须先调治神气。调治神气，是为了珍视生命；珍视了生命，就能保全形体了。
黄帝问道：天覆盖大地，万物齐备，没有比人更珍贵的了。人依靠天地之气而生，遵循四时的规律而成长。无论是君王还是百姓，都想要保全形体，但如果对形体的疾病不了解其情状，病邪就会留滞浸淫日久，深入骨髓，这需要用心思虑。我想用针刺来去除疾病，该怎么做呢？
（注解：“为”读去声。）万物都在天地的覆盖之中，只有人超出于万物之上，参天两地，所以最为尊贵。然而推究人生之所以生，根本在于禀受天地之气；人之所以成就，同于顺应四时的法则。如今无论君王之贵，还是百姓之贱，都想保全形体，最终不能做到的原因，是因为对形体的疾病不了解其情状。不了解情状，病邪就会留滞在肌肉经脉之内，日益深重，甚至附着在骨髓上。病越深，治疗就越难，所以要用心思虑。想用针刺的方法去除疾病，疾病去除了形体就能保全，生命就能被珍视。该怎么做呢？这是要探究治疗方法。
岐伯回答说：盐的味道咸，它的气味会使容器渗出津液；琴弦将断时，声音嘶哑败坏；树木枯朽散漫时，枝叶就会脱落；病情深重的病人，会出现呃逆的声音。
（注解：“嘶”音西。）形体的疾病，导致形体不能保全，所有事物都是这样，不仅限于人。所以味道咸的盐，因为盐质多湿润，如果把盐放在物体上，它的气体会使物体的津液向外渗出。琴弦的声音和谐，如果琴弦将要断裂，声音就不和谐，变得嘶哑败坏；木体质地坚贞，如果木材腐朽散漫，枝叶就不牢固，从而脱落。这是物体生病而形体不全，何况是人呢？如果人病势深重，三焦不和，土气不通达，所以出现呃逆的声音。“哕”就是呃逆，呃逆是气机向内逆乱，土气即将败坏的表现。
人有这三种表现，称为脏腑败坏，毒药无法治疗，短针也无法取效，这都是因为皮肉断绝受伤，血气争斗呈现黑色。
承接上文来说，如果人有上述津液外泄、声音嘶哑、枝叶脱落（比喻人体精气耗散）这三种病症，这就叫作脏腑破败。脏腑败坏则毒药无治，短针无用，虽然想用针刺去除疾病，也不可能做到，所以说这都是皮肉断绝受伤，血气争斗呈现黑色。大概树木的滋润灌溉只在皮部，树木腐朽枝叶脱落，是皮部受损；琴弦铿锵鸣响，根本在于肉质（指弦的张力与质地），琴弦断裂声音嘶哑，是肉部受损；盐味咸，其色主黑，器物津液外泄，是血气争斗变黑。人的脏腑败坏，就像皮肉断绝受伤、血气争斗变黑一样，所以说“皆”。
这一节，讲的是物体败坏则形体不全，不能珍视生命保全形体，即使想治疗，也无法治疗。
黄帝说：我想到这些让人痛心，为此感到混乱迷惑反而更严重。这种病无法通过常规手段替代治疗，百姓听到后，认为这是残忍贼害，该怎么办呢？
（注解：“为”均读去声，“更”读平声，下同。）黄帝听了岐伯的话，心中悲痛，所以说“我想到这些让人痛心”，因此感到混乱迷惑反而更严重。病如果能治，就可以通过其他方法替代；现在毒药无效，短针无用，说明这种病无法替代治疗。百姓听到后，认为这是残忍贼害，但我一定要治疗它，该怎么办呢？
岐伯说：人生于大地，命运系于上天，天地阴阳二气相合，才称之为“人”。
天施放阳气，地化生阴精，所以人生于地，命运悬于天。人禀受天地阴阳交合之气而生成，所以说天地合气，称之为“人”。
人能顺应四时变化的人，天地就是他的父母；通晓万物规律的人，被称为天子。
天地之气，体现在四时变化中，人能顺应春夏秋冬四时之气的人，天地就是他的父母。四时之气，体现在万物生长收藏的道理中，能通晓万物生长收藏规律的人，就被称为天的儿子。
天有阴阳，人有十二个关节，是指人身手足十二骨节之气，开阖运行，如同天昼开夜阖的阴阳一样；天有寒暑，人有虚实，是指人身十二节气，有余和不足导致的虚实，如同天的寒冷为虚，暑热为实一样。
能够经理天地阴阳气化的人，不违背四时规律；通晓十二关节道理的人，即使是圣智也不能欺骗他；能够掌握八方风动变化和五行相胜更替规律的人，通达虚实之数的人，可以独自出入，吟咏至微妙的道理，秋毫般的细微之处都能看清。
日月运行，一寒一暑，能够经理天地阴阳气化的人，就不会违背四时气化；人有十二关节，时令也有十二节，能通晓十二关节道理的人，天人合一，即使是圣智也不能欺骗他；能够留心八方风动变化的人，就能知道春胜长夏、长夏胜冬、冬胜夏、夏胜秋、秋胜春的五行相胜更替的变化。五行相胜更替，虚实并存，通达虚实之数的人，众人不知道，只有我知道，所以我独自出入，游行于天地之间，吟咏之下，得其最微妙的道理，秋毫般的细微之处，都完备地呈现在眼前，能做到这样，就可以珍视生命保全形体了。
黄帝说：人生有形，离不开阴阳，天地合气，在地分为九野，在天分为四时，月亮有大小月，日子有长短，万物并至，不可胜数，虚实变化，请告诉我其中的方法？
（注解：“别”音逼，“胜”读平声，下同，“量”读平声。）承接岐伯的话再次发问。岐伯说：天有阴阳，人生有形，离不开阴阳。又说天地合气，称之为“人”。而天地合气，各有分别，在地则分为九野，在天则分为四时，由四时计算月份，则月有大小，由月份计算日子，则日有长短。又说通晓万物的人，称为天子，现在万物并至，不可胜数。又说通达虚实之数的人，吟咏至微妙的道理，现在问及虚实和吟咏，敢问其中的方术？
岐伯说：木遇到金就被砍伐，火遇到水就熄灭，土遇到木就疏通，金遇到火就缺损，水遇到土就阻断，万物都是这样，不可穷尽。
阴阳万物，不外乎五行制化的道理。金能克制木，所以木遇到金就被砍伐；水能克制火，所以火遇到水就熄灭；木能克制土，起初木旺，随后木之子火也旺，火旺生土，所以土得到木的疏通而通达；火能克制金，所以金遇到火就缺损；土能克制水，所以水遇到土就阻断。万物都有制约克制的道理，所以万物都是这样，制约后又再生，没有穷尽，所以不可穷尽。不可穷尽，是为了申明土得木而通达的意义。
所以针刺有五项可以公布于天下的原则，百姓共同依赖衣食，却不知道这五项。一是调治神气，二是懂得养生，三是懂得药性的真伪，四是制定砭石的大小，五是懂得脏腑气血的诊断。五种方法都确立，各有先后次序。
（注解：“共”同“供”。）上古时代，用针刺治病，所以针刺有可以公布于天下的原则，其方法有五项。黑发平民，在努力耕田纳税之外，只供给家中剩余的食物，却不知道这五项。一是调治神气，用我的神气契合病人的神气，得神者昌盛，所以调治神气为先。二是懂得养生，一身气血得到滋养，则运行不息，所以以养身为次。三是懂得药性的真伪，毒药攻邪，如果不真正了解药性，使用就不当，所以必须懂得药性的真伪。四是制定砭石的大小，上古时代，冶铸尚未兴起，砭石作为针具，那么大小的制宜必须审慎。五是懂得脏腑气血的诊断，人的形体，不外乎脏腑气血，不明白诊断，就无法行针，所以必须懂得脏腑气血的诊断。凡此五种方法，都布立于天下，各有适宜之处，先施行它们，这样用针就可以保全形体，保全形体就可以珍视生命了。
当今末世的做法，虚证用补法，实证用泻法，这些都是普通工匠所知道的。至于效法天地，随应而动，调和身体像回声一样迅速，跟随病情像影子一样准确，道中没有鬼神，而是独自来去。
（注解：“和”读去声。）“制”指制定针具的大小。当今末世的做法，只知道治疗形体，所以虚证用补法，实证用泻法，这是众工匠共同知道的。至于调治神气，则上法天，下法地，可以随应而动，随应而动，则调和身体像回声一样迅速，跟随病情像影子一样准确，这是调治神气的道，中间没有鬼神介入，而是独自来去。这里举出针刺的神妙，来说明万物虚实之数，吟咏至微妙的方法。
黄帝说：希望听听这个道。
希望听调治神气的道。
岐伯说：凡是针刺的真谛，必须先调治神气，五脏状况已确定，九候脉象已具备，然后才存心于针。
一是调治神气，所以凡是针刺的真谛，必须先调治神气，五脏状况已确定，九候脉象已具备，这是为了收敛神气。然后才存心于针，是先有神而后有针。
看不见众多的脉象，听不到众多的凶险征兆，内外相合，不以形体为先。
先有神而后有针，贯通经脉，众多的脉象仿佛看不见；先有神而后有针，去除凶险的疾病，众多的凶险仿佛听不到。合外在症状以察内在，合内在机理以应外在，所以内外相合，必须先调治神气，然后才存心于针，所以不以形体为先。
可以玩味气机的往来，然后施用于人。人有虚实，五虚证不要靠近，五实证不要远离。
往来，指气机的出入。得神则可以玩味气机的往来并施用于人，即刺其病。得神才可以施针于人。人有虚实，指人的虚实不同，五虚指五脏正气虚，虚则不可针刺，所以说不要靠近；五实证指五脏邪气实，实则宜针刺，所以说不要远离（意指实证可刺，但需谨慎把握时机）。
到了应当下针的时候，间隙容不得眨眼。
（注解：“瞬”同“间”，指眨眼。）发，指举起针。间不容瞬，指到举针的时候，其间容不得眨一下眼。
手操作专一，针光亮且圆活。
务，指专一。匀，指圆活。手动若务，用手按穴，似专一而不移动。针耀而匀，行针之时，又光耀而圆活。
静心观察义理，观看适应的变化。
适，指自得。清静心意，以观察行针的义理，可以观看其自得的變化。变，指通变，言说不执着。
这叫做冥冥之中，看不出形状。
冥冥，静的极致。莫知其形，变的极致。静心观察义理，观看适应的变化，这叫做冥冥之中，而看不出形状。
看见乌乌聚集，看见稷稷堆积，跟随看见其飞动，不知是谁。
乌乌，乌鸦重叠而至的样子。稷稷，谷物重叠积聚的样子。从见其飞，看见针的飞耀。不知其谁，针圆活而难以捉摸。
夫手动若务，针耀而匀，就像看见乌乌的到来，看见稷稷的聚集，跟随看见针的飞耀圆活，而不知其究竟。
潜伏时像横放的弩弓，发起时像触动机关。
伏如横弩，针未举起时。起如发机，针已施用时。到了应当下针的时候，间不容瞬，是说未针时像横弩潜伏，到应当下针时，像机关触发那样迅速，其间容不得眨眼。这都是调治神气的方法。
黄帝说：怎样算是虚，怎样算是实？
五虚不要靠近，五实不要远离，只是刺其实，不刺其虚。黄帝想结合虚实一起询问如何治疗，所以问怎样治疗虚，怎样治疗实。
岐伯说：刺虚证须使其充实，刺实证须使其虚损。
刺虚须实，刺虚人需要内纳其气而使之充实。刺实须虚，刺实人需要泄出其气而使之虚损。
经气已至，谨慎守护不要失掉，深浅在意念中，远近如一，如同面临深渊，手像握着老虎，精神不被众多事物扰乱。
经脉之气，已经到达针孔，则应当专心致志，谨慎守护不要失掉。针的深浅，都要谨慎守护不要失掉，所以说深浅在意念中；气的远近，也都谨慎守护不要失掉，所以说远近如一。其谨慎守护，则始如临深渊；其勿失，则手如握虎；其深浅在意念中，远近如一，则精神不被众多事物扰乱。
"Bao Ming Quan Jiao" (Treasure Life and Preserve the Form) means to treasure the mandate of Heaven in order to preserve the human form. If the form suffers from disease, life loses its value, and the form cannot be preserved. If one wishes to preserve the form, one must first regulate Shen (Spirit/Mind). Regulating Shen is for the purpose of treasuring life; by treasuring life, one can preserve the form.
The Yellow Emperor asked: Heaven covers and Earth supports, all things are fully prepared, yet none is more precious than humans. Humans are born from the Qi of Heaven and Earth, and their formation follows the laws of the Four Seasons. Whether kings or common people, all desire to preserve their forms. However, if they do not understand the nature of diseases in the form, pathogenic factors will remain and permeate for a long time, penetrating into the bone marrow. This requires deep contemplation. I wish to use acupuncture to eliminate diseases; how should this be done?
(Note: "Wei" is pronounced with the departing tone.) All things exist under the cover of Heaven and Earth, but humans surpass all other things, embodying the principles of Heaven and Earth, thus being the most precious. However, investigating why humans are born, it is fundamentally due to receiving the Qi of Heaven and Earth; why humans are formed, it is because they conform to the laws of the Four Seasons. Now, whether noble like kings or humble like commoners, all desire to preserve their forms, yet ultimately fail to do so. The reason is that they do not understand the nature of diseases in the form. Not understanding the nature, pathogenic factors remain within the muscles and meridians, becoming increasingly severe day by day, even attaching to the bone marrow. The deeper the disease, the more difficult the treatment, hence the need for deep contemplation. One wishes to use acupuncture methods to eliminate diseases; once diseases are eliminated, the form can be preserved, and life can be treasured. How should this be done? This is to explore the treatment methods.
Qi Bo replied: When salt tastes salty, its vapor causes moisture to exude from vessels; when a string is about to break, its sound becomes hoarse and ruined; when wood decays and scatters, its leaves fall off; when a disease is deep-seated, the patient makes hiccups (Yue).
(Note: "Si" sounds like 'xi'.) Diseases of the form result in the inability to preserve the form; this applies to all things, not just humans. Therefore, salty salt, being moist, if placed on an object, causes its vapor to make the moisture of the vessel/object exude outward. The sound of a lute string is harmonious; if the string is about to break, the sound becomes discordant, hoarse, and ruined. Wood is firm and steadfast; if the wood decays and scatters, the branches and leaves become insecure and fall off. This is objects getting sick and losing their form integrity; how much more so for humans? If a human's disease is deep-seated, the San Jiao (Triple Burner) is disharmonious, and Earth Qi does not flow freely, resulting in hiccups. "Yue" refers to hiccups; hiccups indicate internal reversal of Qi mechanism and the impending failure of Earth Qi.
If a person exhibits these three signs, it is called "Huai Fu" (Destruction of the Viscera). Toxic drugs cannot treat it, and short needles cannot be used. This is because the skin and flesh are severed and injured, and the blood and Qi contend, turning black.
Continuing from the previous context, if a person has these three conditions—exudation of fluids, hoarseness, and falling leaves (metaphorically representing the dissipation of essence)—this is termed the destruction of the viscera. Once the viscera are destroyed, toxic drugs are ineffective, and short needles are useless. Although one may wish to use acupuncture to remove the disease, it is impossible. Hence, it is said that this represents the severing of skin and flesh, and the contention of blood and Qi turning black. Essentially, the nourishment of trees lies only in the bark; when trees decay and leaves fall, the bark is severed. The resonant sound of strings depends on the tension/quality (metaphorically flesh); when strings break and sounds ruin, the flesh is injured. Salt tastes salty and its color corresponds to Black; the exudation of vessel fluid indicates the contention of blood and Qi turning black. The destruction of human viscera is analogous to the severing of skin and flesh and the contention of blood and Qi turning black; hence the term "all."
This section discusses how when objects are destroyed, their form is incomplete, and life cannot be treasured or the form preserved. Even if one attempts treatment, it is impossible.
The Yellow Emperor said: I find this heartbreaking, causing confusion and perplexity to intensify. These diseases cannot be replaced by other treatments. When the common people hear of this, they consider it cruel and harmful. What should be done?
(Note: "Wei" is pronounced with the departing tone; "Geng" is pronounced with the level tone, same below.) Hearing Qi Bo's words, the Emperor felt heartache, saying, "I find this heartbreaking," leading to intensified confusion. If a disease can be treated, it can be managed by alternative means. Now, since toxic drugs are ineffective and short needles are useless, it implies these diseases cannot be substituted. The common people hear of this and consider it cruel and harmful, yet I must treat them. What should be done?
Qi Bo said: Humans are born from the Earth, and their life is suspended from Heaven. The combination of Heaven and Earth Qi is what we call "Human."
Heaven bestows, and Earth generates; thus, humans are born from Earth, and their life is linked to Heaven. Humans are formed by inheriting the combined Yin and Yang Qi of Heaven and Earth; therefore, the union of Heaven and Earth Qi constitutes humanity.
Those who can respond to the Four Seasons have Heaven and Earth as their parents; those who understand all things are called Sons of Heaven (Emperors).
The Qi of Heaven and Earth manifests in the Four Seasons. Those who can adapt to the Qi of Spring, Summer, Autumn, and Winter have Heaven and Earth as their parents. The Qi of the Four Seasons manifests in all things. Those who understand the principles of growth, flourishing, harvesting, and storing of all things are called Sons of Heaven.
Heaven has Yin and Yang; humans have twelve joints. Heaven has Cold and Heat; humans have Deficiency and Excess.
Heaven has Yin and Yang, and humans have twelve joints: the Qi of the twelve bone joints of the hands and feet opens and closes and operates just like the Yin-Yang of day opening and night closing in Heaven. Heaven has Cold and Heat, and humans have Deficiency and Excess: the twelve joint qi in humans has excess and deficiency, just as Cold in Heaven is Deficiency and Heat is Excess.
Those who can manage the transformation of Heaven and Earth Yin and Yang Qi do not deviate from the Four Seasons. Those who understand the principles of the twelve joints are such that even sages and wise men cannot deceive them. Those who can grasp the changes of the Eight Winds and the mutual establishment of the Five Elements' overcoming cycle, and who can comprehend the numbers of Deficiency and Excess, can emerge and enter alone, chant to the subtlest depths, and see the finest details like autumn down.
The sun and moon operate, alternating cold and heat. Those who can manage the Qi transformation of Heaven and Earth Yin and Yang will not deviate from the seasonal Qi transformations. Humans have twelve joints, and seasons have twelve segments. Those who understand the principles of the twelve joints achieve the unity of Heaven and Humanity, such that even sages and wise men cannot deceive them. Those who focus on the changes of the Eight Winds can understand the variations of the Five Elements' overcoming cycle (Spring overcomes Long Summer, Long Summer overcomes Winter, etc.). The mutual establishment of the Five Elements' overcoming involves Deficiency and Excess. Those who comprehend the numbers of Deficiency and Excess know what others do not; thus, they emerge and enter alone, roaming between Heaven and Earth. Through chanting, they grasp the utmost subtlety, and the finest details, like autumn down, are clearly visible before their eyes. By achieving this, one can treasure life and preserve the form.
The Yellow Emperor said: Human life has form and does not depart from Yin and Yang. Heaven and Earth combine Qi, dividing into Nine Regions on Earth and Four Seasons in Heaven. Months have large and small variations; days have long and short variations. All things arrive simultaneously, innumerable. Regarding Deficiency, Excess, and chanting to the subtle, I dare to ask for the method?
(Note: "Bie" sounds like 'bi'; "Sheng" is pronounced with the level tone, same below; "Liang" is pronounced with the level tone.) Continuing Qi Bo's words, he asks again. Qi Bo said: Heaven has Yin and Yang, and human life has form, inseparable from Yin and Yang. He also said Heaven and Earth combine Qi to create humans. Yet, this combined Qi has distinctions: on Earth, it divides into Nine Regions; in Heaven, it divides into Four Seasons. Calculating months from seasons, months vary in size; calculating days from months, days vary in length. He also said those who understand all things are Sons of Heaven. Now, all things arrive simultaneously and are innumerable. He also said those who comprehend Deficiency and Excess chant to the subtle. Now, regarding Deficiency, Excess, and chanting, I dare to ask for the method.
Qi Bo said: Wood is felled by Metal; Fire is extinguished by Water; Earth is penetrated by Wood; Metal is deficient by Fire; Water is cut off by Earth. All things are thus, and this cannot be exhausted.
Yin, Yang, and all things do not exceed the Dao of Mutual Restriction and Transformation of the Five Elements. Metal controls Wood, so Wood is felled by Metal. Water controls Fire, so Fire is extinguished by Water. Wood controls Earth. Initially, Wood is prosperous; subsequently, Wood's child, Fire, also becomes prosperous. Fire produces Earth, so Earth is penetrated/unblocked by Wood. Fire controls Metal, so Metal is deficient by Fire. Earth controls Water, so Water is cut off by Earth. All things have ways of restriction and overcoming, so all things are thus. Restricted, they regenerate without end, so they cannot be exhausted. "Cannot be exhausted" serves to clarify the meaning of Earth being penetrated by Wood.
Therefore, there are five principles of acupuncture that can be proclaimed to the world. Common people share food and livelihood but do not know them. One is regulating Shen (Spirit); two is knowing how to nurture the body; three is knowing the true nature of medicinal substances; four is determining the size of bi stones (stone needles); five is diagnosing the Zang-Fu organs and Blood-Qi. When these five methods are established, each has its priority.
(Note: "Gong" is the same as "Gong" [provide].) In ancient times, acupuncture was used to treat diseases, so there were principles of acupuncture proclaimable to the world, comprising five methods. Dark-haired common people, besides farming and paying taxes, only provided surplus food for their homes and did not know these five. One is regulating Shen: using one's own Shen to merge with the patient's Shen. Obtaining Shen leads to prosperity, so regulating Shen is prioritized. Two is knowing how to nurture the body: if the Body's Blood and Qi are properly nourished, circulation does not cease, so nurturing the body is secondary. Three is knowing the true nature of medicines: Medicinal Substances (Du Yao) attack pathogens; if their true nature is not known, improper use occurs, so one must know their true nature. Four is determining the size of bi stones: In ancient times, metallurgy had not risen, and bi stones served as needles, so the appropriateness of sizes must be carefully considered. Five is diagnosing Zang-Fu and Blood-Qi: The human form consists of Zang-Fu and Blood-Qi. Without clear diagnosis, acupuncture cannot be performed, so one must diagnose Zang-Fu and Blood-Qi. All these five methods are established in the world, each having its appropriate application and sequence. Applying them allows acupuncture to preserve the form, preserving the form to treasure life.
In modern degenerate times, the practice is tonifying Deficiency and draining Excess. This is known to all craftsmen. However, regarding emulating Heaven and Earth, moving in response, harmonizing like an echo, and following like a shadow, the Dao has no ghosts or spirits; it comes and goes alone.
(Note: "He" is pronounced with the departing tone.) "Zhi" refers to determining the size of needles. In modern degenerate times, practice only knows treating the form, tonifying Deficiency and draining Excess, which is commonly known by craftsmen. Regarding regulating Shen, one emulates Heaven above and Earth below, moving in response. Moving in response means harmonizing like an echo and following like a shadow. This is the Dao of regulating Shen, without ghosts or spirits intervening, coming and going alone. This highlights the spirit of acupuncture to explain the numbers of Deficiency and Excess in all things and the method of chanting to the subtle.
The Yellow Emperor said: I wish to hear this Dao.
I wish to hear the Dao of regulating Shen.
Qi Bo said: The truth of all acupuncture lies first in regulating Shen. After the Five Zang organs are determined and the Nine Pulses are prepared, then one focuses on the needle.
One is regulating Shen. Thus, the truth of acupuncture first regulates Shen. After the Five Zang organs are determined and the Nine Pulses are prepared, this is to gather the Shen. Then focusing on the needle means Shen precedes the Needle.
Seeing no multitude of pulses, hearing no multitude of ominous signs, external and internal correspond, without prioritizing form.
Shen precedes the Needle. Connecting the meridians, the multitude of pulses seem unseen. Shen precedes the Needle. Removing ominous diseases, the multitude of omens seem unheard. Integrating external with internal, and internal with external, external and internal correspond. One must first regulate Shen, then focus on the needle, thus not prioritizing form.
One can play with the coming and going [of Qi], then apply it to humans. Humans have Deficiency and Excess. Do not approach the Five Deficiencies; do not stay far from the Five Excesses.
Coming and going refers to the exit and entry of Qi Mechanism. Obtaining Shen allows one to play with the coming and going and apply it to humans, i.e., puncture the disease. Only with Shen can one apply acupuncture to humans. Humans have Deficiency and Excess, referring to different states. Five Deficiencies refer to Deficiency of Zheng Qi (Upright Qi) in the Five Zang. Deficiency means acupuncture is contraindicated, hence "do not approach." Five Excesses refer to Excess of Pathogenic Qi in the Five Zang. Excess means acupuncture is indicated, hence "do not stay far" (implying caution but applicability).
When the time to puncture arrives, the interval does not allow for a blink.
(Note: "Shun" is the same as "Jian" [blink].) Fa refers to raising the needle. Jian bu rong shun means at the moment of raising the needle, the interval does not allow for a blink.
Hand movements are focused; the needle is bright and smooth.
Wu means focused. Yun means smooth/circular. Hand movement like Wu: pressing acupoints with hand, seemingly focused and immovable. Needle bright and smooth: during needle manipulation, it is bright and smooth/circular.
Quietly observe the meaning, watch the changes of adaptation.
Shi means self-contentment/adaptation. Clear and quiet the mind to observe the meaning of needle manipulation, allowing one to watch changes of self-adaptation. Bian means change/adaptation, implying non-attachment.
This is called "Ming Ming" (Obscure/Quiet), where form is unknown.
Ming Ming is the ultimate stillness. Mo zhi qi xing (unknown form) is the ultimate change. Quietly observing meaning and watching adaptive changes is called Ming Ming, where form is unknown.
See Wu Wu (gathering like crows), see Ji Ji (accumulating like grain), follow seeing them fly, do not know who.
Wu Wu describes crows gathering densely. Ji Ji describes grain accumulating densely. Cong jian qi fei: seeing the needle fly/shine. Bu zhi qi shui: the needle is smooth and hard to grasp.
Hand movements focused, needle bright and smooth, is like seeing Wu Wu arrive, Ji Ji accumulate, following the needle's flying shine and smoothness, yet not knowing its source.
Lie like a drawn crossbow, rise like releasing a trigger.
Fu ru heng nu: Before raising the needle. Qi ru fa ji: After applying the needle. At the time to puncture, "jian bu rong shun" means before needling, one lies like a drawn crossbow; at the moment to puncture, one rises like a triggered mechanism, with no interval for blinking. These are all methods of regulating Shen.
The Yellow Emperor said: How is it Deficiency? How is it Excess?
Do not approach Five Deficiencies, do not stay far from Five Excesses; one only punctures Excess, not Deficiency. The Yellow Emperor wanted to ask about treating both Deficiency and Excess together, so he asked how to treat Deficiency and how to treat Excess.
Qi Bo said: To puncture Deficiency, one must make it Excess (Solid). To puncture Excess, one must make it Deficiency (Empty).
Puncturing Deficiency to make it Solid: Puncturing a Deficient person requires inserting Qi to solidify them. Puncturing Excess to make it Empty: Puncturing an Excess person requires draining Qi to empty them.
When Jing Qi (Meridian Qi) has arrived, guard it carefully and do not lose it. Depth is in the mind, distance is uniform. Like facing an abyss, hand like holding a tiger, Spirit not distracted by many things.
When Meridian Qi reaches the needle aperture, one must concentrate and guard it carefully without loss. The depth of the needle must be guarded carefully without loss, hence "depth is in the mind." The distance of Qi must also be guarded carefully without loss, hence "distance is uniform." Guarding carefully is like facing an abyss. Not losing it means the hand is like holding a tiger. Depth in the mind and uniform distance mean the Spirit is not distracted by external matters.
This section discusses understanding the principle of Unity of Heaven and Humanity and the divine way of acupuncture, which can treasure life and preserve the form.