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黃帝問于伯高曰：夫邪氣之客人也，或令人目不瞑不臥出者，何氣使然？伯高曰：五穀入于胃也，其糟粕津液宗氣，分為三隧。故宗氣積於胸中，出於喉嚨，以貫心脈，而行呼吸焉。營氣者，泌其津液，注之於脈，化以為血，以榮四末，內注五藏六府，以應刻數焉。節氣者，出其悍氣之慓疾，而先行於四末分肉皮膚之間，而不休者也。晝日行於陽，夜行於陰，常從足少陰之分間，行於五藏六府，今厥氣客於五藏六府，則衛氣獨衛其外，行於陽，不得入于陰。行於陽則陽氣盛，陽氣盛則陽橋陷，不得入于陰，陰虛，故目不瞑。 |
| | The Yellow Emperor asked Bo Gao, "When pathogenic qi invades the body, sometimes it causes people to have difficulty closing their eyes and not sleep. What kind of qi causes this?" Bo Gao replied, "When the five grains enter the stomach, their dregs, body fluids, and vital qi are divided into three channels." Therefore, the vital qi accumulates in the chest, emerges from the throat, passes through the heart and vessels, and thus regulates respiration. The nutritive qi extracts body fluids, infuses them into the vessels, transforms them into blood, nourishes the extremities, and internally flows to the five zang and six fu organs in accordance with precise temporal divisions. The defensive qi, being vigorous and swift-moving, travels ahead in the spaces between the extremities, muscles, and skin without ceasing. During the day, it travels along the yang meridians; at night, it moves through the yin meridians. It constantly follows the pathways of the foot shaoyin meridian and circulates among the five zang and six fu viscera. Now, if this qi becomes obstructed in the five zang or six fu organs, then defensive qi remains on the exterior, travels along the yang channels, and cannot enter into the yin channels. When it remains in the yang, the yang qi becomes excessive; when yang qi is excessive, the yin cannot receive it. The defensive qi cannot enter into yin, causing yin deficiency, hence the eyes do not close and sleep does not occur.
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黃帝曰：善。治之奈何？伯高曰：補其不足，寫其有餘，調其虛實，以通其道，而去其邪。飲以半夏湯一劑，陰陽已通，其臥立至。黃帝曰：善。此所謂決瀆壅塞，經絡大通，陰陽和得者也。願聞其方。伯高曰：其湯方以流水千里以外者八升，揚之萬遍，取其清五升，煮之，炊以葦薪火，沸置秫米一升，治半夏五合，徐炊，令竭為一升半，去其滓，飲汁一小杯，日三稍益，以知為度，故其病新發者，復杯則臥，汗出則已矣。久者，三飲而已也。 |
| | The Yellow Emperor said, "Well said." How should this be treated? Bo Gao replied, "Supplement the deficiency, drain the excess, regulate the balance between deficiency and excess, clear the pathways, and remove the pathogenic factors." Administer one dose of Banxia Decoction. Once yin and yang are harmonized, sleep will return immediately. The Yellow Emperor said, "Well said." This is what is meant by clearing obstructions and blockages, greatly unblocking the meridians and collaterals, thus achieving harmony between yin and yang. I would like to hear about its formula. Bo Gao said, "The formula for this decoction uses eight sheng of flowing water from a thousand li away. Stir it ten thousand times and take five sheng of the clear portion to cook. Use fire made from reed wood to bring it to a boil. Add one sheng of red millet and five ge of processed Banxia (Pinellia). Cook slowly until reduced to one sheng and a half, then strain out the residue. Drink a small cup; take three times daily, gradually increasing the amount as appropriate, using awareness of effects as the measure. Therefore, for those who have recently contracted the illness, drinking another cup will induce sleep, and sweating will signify recovery." For chronic cases, three cups are sufficient.
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黃帝問於伯高曰：願聞人之肢節以應天地奈何？伯高答曰：天圓地方，人頭圓足方以應之。天有日月，人有兩目；地有九州，人有九竅；天有風雨，人有喜怒；天有雷電，人有聲音；天有四時，人有四肢；天有五音，人有五藏；天有六律，人有六府；天有冬夏，人有寒熱；天有十曰，人有手十指；辰有十二，人有足十指，莖垂以應之，女子不足二節，以抱人形；天有陰陽，人有夫妻；歲有三百六十五日，人有三百六十節；地有高山，人有肩膝；地有深谷，人有腋膕；地有十二經水，人有十二經脈；地有泉脈，人有衛氣；地有草蓂，人有毫毛；天有晝夜，人有臥起；天有列星，人有牙齒；地有小山，人有小節；地有山石，人有高骨；地有林木，人有募筋；地有聚邑，人有膕肉；歲有十二月，人有十二節；地有四時不生草，人有無子。此人與天地相應者也。 |
| | The Yellow Emperor asked Bo Gao: "I would like to know how the limbs and joints of a person correspond with heaven and earth." Bo Gao replied, "Heaven is round and earth is square; accordingly, the human head is round and the feet are square to correspond with them." Heaven has the sun and moon; humans have two eyes. Earth has nine provinces; humans have nine orifices. Heaven has wind and rain; humans experience 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 pitch pipes; humans have six fu organs. Heaven has winter and summer; humans experience cold and heat. Heaven has ten days; humans have ten fingers on their hands. The zodiac has twelve divisions; humans have ten toes on their feet, and the penis corresponds to this. Women lack two segments but embrace the human form. Heaven has yin and yang; humans have husbands and wives. A year has 365 days; a human body has 360 joints. Earth has high mountains; humans have shoulders and knees. Earth has deep valleys; humans have armpits and popliteal fossae. Earth has twelve major rivers; humans have twelve meridians. Earth has springs and underground water channels; humans have defensive qi. Earth has grasses and herbs; humans have fine body hair. Heaven has day and night; humans have sleeping and waking. Heaven has constellations; humans have teeth. Earth has small hills; humans have minor joints. Earth has mountains and rocks; humans have prominent bones. Earth has forests and trees; humans have tendons and muscles. Earth has clusters of towns; humans have soft flesh in the popliteal region. A year has twelve months; a human body has twelve joints corresponding to them. Earth has four seasons in which grass does not grow; humans have infertility. This is how the human body corresponds with heaven and earth.
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黃帝問於歧伯曰：余願聞持鍼之數，內鍼之理，縱舍之意，扞皮開腠理，奈何？脈之屈折，出入之處，焉至而出，焉至而止，焉至而徐，焉至而疾，焉至而入，六府之輸於身者，余願盡聞，少序別離之處，離而入陰，別而入陽，此何道而從行，願盡聞其方。歧伯曰：帝之所問，鍼道畢矣。 |
| | The Yellow Emperor asked Qi Bo: "I wish to learn about the techniques of holding the needle, the principles of inserting it, the meaning of advancing and retreating, how to lift the skin and open the pores, what should be done?" The vessels have bends and turns, with points of entry and exit. At which locations do they emerge? At which do they stop? Where do they proceed slowly, where quickly, and where do they enter? Regarding the six fu organs' pathways in the body, I wish to hear fully about them. Please explain their sequence, how they diverge and separate—where they branch into yin and where they diverge into yang—and through which channels they travel. I wish to know all of this completely. Qi Bo said, "What the Emperor has asked encompasses the entire art of acupuncture."
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黃帝曰：願卒聞之。歧伯曰：手太陰之脈，出於大指之端，內屈，循白肉際，至本節之後太淵，留以澹，外屈，上於本節下，內屈，與陰諸絡會於魚際，數脈並注，其氣滑利，伏行壅骨之下，外屈，出於寸口而行，上至於肘內廉，入于大筋之下，內屈，上行臑陰，入腋下，內屈，走肺。此順行逆數之屈折也。心主之脈，出於中指之端，內屈，循中指內廉以上，留於掌中，伏行兩骨之間，外屈，出兩筋之間，骨肉之際，其氣滑利，上二寸，外屈，出行兩筋之間，上至肘內廉，入于小筋之下，留兩骨之會，上入于胸中，內絡於心脈。 |
| | The Yellow Emperor said: "I wish to hear it in full." Qi Bo said: "The Taiyin meridian of the hand originates at the tip of the thumb, turns inward, follows along the junction between the white flesh and the red skin, reaching behind the first metacarpophalangeal joint at Taiyuan. It lingers briefly before turning outward again, ascending below this joint, then turning inward once more to converge with the yin collateral vessels at Yuji. Several vessels merge here; their qi is smooth and flowing, moving along beneath the prominent bone. Turning outward, it emerges at Cun Kou (the radial artery) and proceeds upward to the inner side of the elbow, entering beneath a large tendon. It turns inward again, ascends along the inner upper arm, enters under the armpit, turns inward once more, and reaches the lung." This is an example of the meridian's natural course with its twists and bends. The Jueyin meridian of pericardium originates at the tip of the middle finger, turns inward along its medial side upward, lingers in the palm. Its qi flows smoothly between two bones, then turns outward to emerge between two tendons and the junction of bone and flesh. It ascends two cun, turns outward again, travels between two tendons, reaches the inner side of the elbow above, enters beneath a small tendon, lingers at the meeting point of two bones, and ascends into the chest where it internally connects with the heart vessels.
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黃帝曰：手少陰之脈，獨無俞，何也？歧伯曰：少陰，心脈也。心者，五藏六府之大主也，精神之所舍也，其藏堅固，邪弗能容也。容之則心傷，心傷則神去，神去則死矣。故諸邪之在於心者，皆在於心之包絡。包絡者，心主之脈也，故獨無俞焉。 |
| | The Yellow Emperor asked: "Why is it that only the Shaoyin meridian of the hand has no shu points?" Qi Bo replied, "Shaoyin is the heart vessel." The heart is the supreme master of the five zang and six fu, the dwelling place of spirit and mind. Its organ is strong and solid; pathogenic influences cannot take hold within it. If such influences were to invade, the heart would be harmed; if the heart is harmed, the spirit departs; and when the spirit departs, death occurs. Therefore, any pathogenic influences that affect the heart actually reside in its pericardium. The pericardium is the vessel of the pericardium, hence it alone has no shu points.
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黃帝曰：少陰獨無俞者，不病乎？歧伯曰：其外經病而藏不病，故獨取其經於掌後銳骨之端。其餘脈出入屈折，其行之徐疾，皆如手少陰心主之脈行也。故本俞者，皆因其氣之虛實疾徐以取之，是謂因沖而寫，因衰而補，如是者，邪氣得去，真氣堅固，是謂因天之序。 |
| | The Yellow Emperor asked: "If Shaoyin alone lacks shu points, does that mean it is immune to illness?" Qi Bo replied: "Illness may affect its exterior meridian but not the zang itself; therefore, for treatment one should exclusively take points on this meridian at the sharp bone's end behind the palm." The other vessels, in terms of their points of emergence and exit, twists and turns, as well as the speed or slowness of their flow, all follow patterns similar to those of the Shaoyin heart vessel. Therefore, when selecting shu points for treatment, one should take into account the deficiency or excess of its qi and its rapidity or slowness. This is called draining according to the surge of pathogenic influences and supplementing during their decline. In this way, pathogenic factors are expelled and true qi remains strong—this is known as following the order of heaven.
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黃帝曰：持鍼縱舍奈何？歧伯曰：必先明知十二經脈之本末，皮膚之寒熱，脈之盛衰滑澀。其脈滑而盛者，病日進；虛而細者，久以持；大以澀者，為痛痺。陰陽如一者，病難治。其本末尚熱者，病尚在；其熱以衰者，其病亦去矣。持其尺，察其肉之堅脆，大小滑澀，寒溫燥濕。因視目之五色，以知五藏，而決死生。視其血脈，察其色，以知其寒熱痛痺。 |
| | The Yellow Emperor asked: "How should one manipulate the needle in advancing and retreating?" Qi Bo replied, "One must first clearly understand the origins and terminations of the twelve meridians, the coldness or heat of the skin, as well as whether the pulse is strong, weak, smooth, or rough." If the pulse is smooth and full, the illness is progressing daily. If it is deficient and fine, the condition has persisted for a long time. If it is large yet rough, it indicates pain and bi syndrome (bi represents obstruction or stagnation). When yin and yang are equally balanced, the illness becomes difficult to treat. If the origins and terminations still feel warm, the disease is still present. When the warmth has diminished, the illness will also depart. Grasp the cun-kou (radial artery), examine the firmness or softness of the flesh, its size, smoothness or roughness, and whether it is cold, warm, dry, or moist. By observing the five colors of the eyes, one can discern the condition of the five zang organs and determine life or death. Examine the blood vessels and observe their color to know whether there is coldness, heat, pain, or bi syndrome.
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黃帝曰：持鍼縱舍，餘未得其意也。歧伯曰：持鍼之道，欲端以正，安以靜。先知虛實而行疾徐。左手執骨，右手循之。無與肉果。寫欲端以正，補必閉膚。輔鍼導氣，邪得淫泆，真氣得居。 |
| | The Yellow Emperor said: "Regarding the manipulation of the needle in advancing and retreating, I have not yet grasped its meaning." Qi Bo replied: "The method of holding the needle requires uprightness and correctness, as well as calmness and stability." First discern deficiency or excess before proceeding with rapid or slow manipulation. The left hand holds the bone, while the right hand follows along it. Do not grasp the flesh tightly. When draining, hold the needle upright and straight; when supplementing, ensure the skin is closed properly. Assist with needles to guide qi so that pathogenic influences disperse and true qi can remain in its proper place.
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黃帝曰：扞皮開腠理奈何？歧伯曰：因其分肉，左別其膚，微內而徐端之，適神不散，邪氣得去。 |
| | The Yellow Emperor asked: "How should one lift the skin and open the interstices of the body?" Qi Bo replied: "Follow along the natural divisions of muscle; with the left hand, lift the skin slightly apart. Gently insert and slowly adjust the needle so that the spirit remains undisturbed while pathogenic influences are expelled."
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黃帝問於歧伯曰：人有八虛，各何以候？歧伯答曰：以候五藏。黃帝曰：候之奈何？歧伯曰：肺心有邪，其氣留於兩肘；肝有邪，其氣流於兩腋；脾有邪，其氣留於兩髀；腎有邪，其氣留於兩膕。凡此八虛者，皆機關之室，真氣之所過，血絡之所遊。邪氣惡血，固不得住留。住留則傷筋絡骨節；機關不得屈伸，故痀攣也。 |
| | The Yellow Emperor asked Qi Bo: "There are eight virtual locations in a person. What do they indicate?" Qi Bo replied, "They are used to observe the five zang organs." The Yellow Emperor asked: "How should they be observed?" Qi Bo replied, "When the lung and heart are affected by pathogenic influences, their qi lingers at both elbows;" "When the liver is affected, its qi flows to both armpits;" "When the spleen is affected, its qi lingers at both thighs;" "When the kidney is affected, its qi remains in both popliteal regions." All these eight virtual locations are chambers of the joints and passages through which true qi flows, as well as where blood vessels travel. Pathogenic influences and stagnant blood cannot remain there for long. If they do linger, they will injure the tendons, vessels, bones, and joints; the joints will lose their ability to bend and stretch, hence causing stiffness and cramping.
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