形勞而不倦，氣從以順
形劳而不倦，气从以顺
xíng láo ér bù juàn, qì cóng yǐ shùn
The body labours yet is not wearied; qi follows and moves smoothly.
Labour is not the problem; labour without measure is.
故能形與神俱，而盡終其天年
故能形与神俱，而尽终其天年
gù néng xíng yǔ shén jù, ér jìn zhōng qí tiān nián
Thus they kept form and spirit together, and lived out the years heaven allotted.
The phrase gives the chapter its goal: not longevity alone, but the two ending together.
寒傷形，熱傷氣，氣傷痛，形傷腫。故先痛而後腫者，氣傷形也；先腫而後痛者，形傷氣也。
寒伤形，热伤气，气伤痛，形伤肿。故先痛而后肿者，气伤形也；先肿而后痛者，形伤气也。
hán shāng xíng, rè shāng qì, qì shāng tòng, xíng shāng zhǒng. gù xiān tòng ér hòu zhǒng zhě, qì shāng xíng yě; xiān zhǒng ér hòu tòng zhě, xíng shāng qì yě.
Cold damages form, heat damages qi; qi damaged gives pain, form damaged gives swelling. Thus when pain comes first and swelling after, qi has damaged form; when swelling comes first and pain after, form has damaged qi.
本篇以「形」與「氣」對舉，並以痛、腫出現的先後辨其相傷之序，是形氣關係在診斷上的應用。
陰陽𩅞𩅞，積傳爲一周，氣裏形表，而爲相成也。
阴阳𩅞𩅞，积传为一周，气里形表，而为相成也。
yīn yáng chōng chōng, jī chuán wéi yī zhōu, qì lǐ xíng biǎo, ér wéi xiāng chéng yě.
Yin and yang flow on and on; accumulating and passing on, they complete one circuit. Qi is within and form is without, and so the two complete each other.
本篇「形」與「氣」對舉：形見於外而氣運於內，離合之論即以此作結。與第一篇「形勞而不倦」「形與神俱」之形同屬一身之形體。
主不明則十二官危，使道閉塞而不通，形乃大傷，以此養生則殃，以爲天下者，其宗大危，戒之！戒之。
主不明则十二官危，使道闭塞而不通，形乃大伤，以此养生则殃，以为天下者，其宗大危，戒之！戒之。
zhǔ bù míng zé shí èr guān wēi, shǐ dào bì sè ér bù tōng, xíng nǎi dà shāng, yǐ cǐ yǎng shēng zé yāng, yǐ wéi tiān xià zhě, qí zōng dà wēi, jiè zhī! jiè zhī.
When the ruler is not clear, the twelve offices are in danger, the roads by which they serve one another are blocked and do not pass, and the body is gravely harmed. Nourish life by this and you invite calamity; govern the world by this and the ancestral line is in grave peril. Be warned. Be warned.
本篇論形之傷不在形而在官：十二官失守、使道不通，而後形乃大傷，與第一篇「形與神俱」之形同為人之形體。篇末「推之大之，其形乃制」之形，則就其由微至著而言。
帝曰：善。余聞氣合而有形，因變以正名。
帝曰：善。余闻气合而有形，因变以正名。
dì yuē: shàn. yú wén qì hé ér yǒu xíng, yīn biàn yǐ zhèng míng.
The Emperor says: Good. I have heard that qi combine and there is form, and that names are set right by the changes.
本篇論形之成：氣合而後有形，形變而後名正，與第一篇「形與神俱」之形同一形體。篇中「形藏四」之形則就藏之有形者而言。
其民不衣而褐薦，其民華食而脂肥，故邪不能傷其形體，其病生於内。
其民不衣而褐荐，其民华食而脂肥，故邪不能伤其形体，其病生于内。
qí mín bù yī ér hè jiàn, qí mín huá shí ér zhī féi, gù xié bù néng shāng qí xíng tǐ, qí bìng shēng yú nèi.
Its people wear no proper cloth but coarse wool and grass matting; its people eat richly and are fat with grease. Therefore evil cannot harm their frame, and their illnesses are born within.
本篇「邪不能傷其形體」：西方之民華食脂肥，膚腠閉封，血氣充實，故外邪不得入而「其病生於内」。與第一篇「形與神俱」、第五篇「形傷則腫」之形皆指身體，而本篇以形與內對舉，為全篇「因病擇治」之一端。
當今之世不然，憂患緣其内，苦形傷其外。
当今之世不然，忧患缘其内，苦形伤其外。
dāng jīn zhī shì bù rán, yōu huàn yuán qí nèi, kǔ xíng shāng qí wài.
The present age is not like that: worry and trouble coil about them within, and bitter labour injures them without.
本篇「苦形傷其外」：與「憂患緣其內」對舉，內外並傷。王冰：「情慕云為，而動遠於道也。」與第一篇「形與神俱」、第五篇「形傷則腫」之形同指身體；本篇更以形之勞役為時代之病，與上古「外無伸官之形」正相對照。
帝曰：形弊血盡，而功不立者何？
帝曰：形弊血尽，而功不立者何？
dì yuē: xíng bì xuè jìn, ér gōng bù lì zhě hé?
The Emperor asks: when the frame is ruined and the blood spent, and yet no result is achieved — why is that?
「形弊血盡」：王冰以「形弊」為形體敗壞、「血盡」為氣血耗竭，形血已敗而功不立。與第一篇「形與神俱」、第五篇「形傷則腫」之「形」同指身體。本篇下文「形不可與衣相保」「而形施於外」又自水腫一面言之：形之敗與形之變，皆與神之去留相表裡。
切脉動靜，而視精明，察五色，觀五藏有餘不足，六府强弱，形之盛衰，以此參伍，決死生之分。
切脉动靜，而视精明，察五色，观五脏有余不足，六腑强弱，形之盛衰，以此参伍，决死生之分。
qiè mài dòng jìng, ér shì jīng míng, chá wǔ sè, guān wǔ zàng yǒu yú bù zú, liù fǔ qiáng ruò, xíng zhī shèng shuāi, yǐ cǐ cān wǔ, jué sǐ shēng zhī fēn.
Feel the pulse for its movement and stillness; observe the brightness of the eyes; examine the five colours; look at the excess and insufficiency of the five depots and the strength and weakness of the six palaces, and at the flourishing or decline of the body’s form. Cross-reference these with one another, and decide where life and death divide.
「切脉動靜，而視精明，察五色，觀五藏有餘不足，六府强弱，形之盛衰，以此參伍，決死生之分」：本篇以形之盛衰與脈、色、精明並列為診之四端。與第一篇「形與神俱」、第十四篇「形弊血盡」同條：第一篇言形與神俱以為常，第十四篇言形弊而針石無所施，本篇則以形為可診之一端，又於下文列頭、背、腰、膝、骨五府以驗形之强與不强，而斷之曰「得强則生，失强則死」。
形氣相得，謂之可治，色澤以浮，謂之易已，脉從四時，謂之可治。脉弱以滑，是有胃氣，命曰易治，取之以時。
形气相得，谓之可治，色泽以浮，谓之易已，脉从四时，谓之可治。脉弱以滑，是有胃气，命曰易治，取之以时。
Xíng qì xiāng dé, wèi zhī kě zhì, sè zé yǐ fú, wèi zhī yì yǐ, mài cóng sì shí, wèi zhī kě zhì. Mài ruò yǐ huá, shì yǒu wèi qì, mìng yuē yì zhì, qǔ zhī yǐ shí.
When form and qi match, it can be treated. When the colour is lustrous and floating, it will readily resolve. When the pulse follows the four seasons, it can be treated. A pulse that is yielding yet slippery has stomach qi, and is called easy to treat — take it while the season allows.
「形氣相得，謂之可治；脉弱以滑，是有胃氣，命曰易治」：本篇形之義，在與氣相得與否——相得者可治，相失者難治。與第一篇「形與神俱」、第十四篇「形弊血盡」、第十七篇「形之盛衰」同條而義別：第一篇以形神相俱為養生之要，第十四篇以形弊血盡而神不使言其不治，第十七篇以形之盛衰與六府强弱並參，本篇則以形與氣之相得與否為可治難治之首斷；下文「形氣相失，謂之難治」即其反。
歧伯曰：形盛脉細，少氣不足以息者危。形瘦脉大，胸中多氣者死。
歧伯曰：形盛脉细，少气不足以息者危。形瘦脉大，胸中多气者死。
Qí bó yuē: xíng shèng mài xì, shǎo qì bù zú yǐ xī zhě wēi. Xíng shòu mài dà, xiōng zhōng duō qì zhě sǐ.
Qibo says: a full form with a thin pulse, whose scant qi does not suffice for breathing, is in danger. A wasted form with a large pulse and much qi in the chest is death.
「形盛脉細，少氣不足以息者危。形瘦脉大，胸中多氣者死」：本篇形之義，在與脈、與氣相稱與否——形宜與氣相得，形盛而脈細者危，形瘦而脈大者死。與第一篇「形與神俱」、第十四篇「形弊血盡」、第十七篇「形之盛衰」、第十九篇「形氣相得，謂之可治」同條而義進：第一篇以形神相俱為養生之本，第十四篇以形弊血盡而神不使言其不治，第十七篇以形之盛衰與六府强弱並參，第十九篇以形氣之相得與否為可治難治之首斷，本篇則先之，以形之盛瘦、脈之細大、氣之多少三者相較而決危與死；下文「形氣相得者生」即其正。
形樂志苦，病生於脉，治之以灸剌。
形乐志苦，病生于脉，治之以灸刺。
Xíng lè zhì kǔ, bìng shēng yú mài, zhì zhī yǐ jiǔ cì.
Form at ease and will embittered: the disease arises in the vessels; treat it with cautery and puncture.
「形樂志苦，病生於脉」：本篇之形，與志對舉而為致病之二端——形者身之所處（勞或逸），志者心之所處（苦或樂），二者相合而成五形志。與第一篇「形與神俱」、第八篇十二官之各有其形、第十七篇形之診察、第二十篇「形氣相得」者同條而義別：彼論形與神之相守、形之可診，本篇則以形為可分之變量——形之勞逸與志之苦樂各自獨立，而病生於何處即由二者之配合而定。
帝曰：人生有形，不離陰陽。天地合氣，别爲九野，分爲四時。
帝曰：人生有形，不离阴阳。天地合气，别为九野，分为四时。
Dì yuē: rén shēng yǒu xíng, bù lí yīn yáng. Tiān dì hé qì, bié wéi jiǔ yě, fēn wéi sì shí.
The Emperor says: A person is born with a form and never leaves yin and yang. The qi of heaven and earth conjoins, is divided into the nine regions, and is apportioned into the four seasons.
「人生有形，不離陰陽。天地合氣，别爲九野，分爲四時」：本篇之形，與題「全形」之形同實：形者天覆地載之間人所得而有者，故曰「不離陰陽」。與第一篇「形與神俱」、第八篇十二官之各有其形、第十七篇形之診察、第二十篇「形氣相得」、第二十四篇形與志對舉者同條而義別：彼論形與神之相守、形之可診、形志之相配，本篇則以形為人所當全之物，而全形之具在鍼。
歧伯曰：請言，形形乎形，目冥冥，問其所病，索之於經，慧然在前。按之不得，不知其情，故曰形。
歧伯曰：请言，形形乎形，目冥冥，问其所病，索之于经，慧然在前。按之不得，不知其情，故曰形。
Qí bó yuē: qǐng yán, xíng xíng hū xíng, mù míng míng, wèn qí suǒ bìng, suǒ zhī yú jīng, huì rán zài qián.Àn zhī bù dé, bù zhī qí qíng, gù yuē xíng.
Qibo says: Let me speak of it. Form — giving form to form: the eyes are dark, yet ask where the disease is, seek it in the channels, and there it is, clearly, before you. If you cannot find it by pressing, and do not know what is happening, that is why it is called form.
本篇論形與論神對舉，論形只兩句：「形形乎形，目冥冥，問其所病，索之於經，慧然在前。按之不得，不知其情，故曰形」。**「冥」讀 míng，本篇十見，底本不作第二十五篇之「𡨋」**；「索」讀 suǒ；「慧」讀 huì；「按」讀 àn。形之為義在此是「有跡可求」：問其所病而索之於經，則病之所在慧然在前；若按之而不得，則不知其情。與論神之「耳不聞」「口弗能言」恰成對照——形可問可索可按，神則耳目口舌俱無所施。「形」之目本站已立（id 173），與「神藏 · 形藏」（id 665）之「形藏」義別。
帝曰：其形盡滿，何如？歧伯曰：其形盡滿者，脉急大堅，尺濇而不應也。
帝曰：其形尽满，何如？歧伯曰：其形尽满者，脉急大坚，尺涩而不应也。
Dì yuē: qí xíng jìn mǎn, hé rú?Qí bó yuē: qí xíng jìn mǎn zhě, mài jí dà jiān, chǐ sè ér bù yìng yě.
The Emperor says: what of a body swollen all over? Qibo says: in one whose whole body is swollen, the pulse is tight, large and hard, and the cubit is rough and does not answer to the hand.
「其形盡滿者，脉急大堅，尺濇而不應也」——形者，體也、身形也。本篇「形」字三見，皆指整個身體之形（形盡滿、形度），與本站此條「形與神」對舉之形同字。**「形」讀 xíng**；「盡」讀 jìn，本篇三見，底本作盡，不作「尽」；「滿」讀 mǎn。形盡滿即通身腫滿（水腫之屬），與上文「脉滿」「腹暴滿」之「滿」同字而所指不同：脉滿言脈體，腹滿言局部，形盡滿言周身。急、大、堅三者皆實脈之象，而尺濇不應手者，形雖實而氣已敗。
歧伯曰：此應四時者也。其病異形者，反四時也。
歧伯曰：此应四时者也。其病异形者，反四时也。
Qí bó yuē: cǐ yīng sì shí zhě yě. Qí bìng yì xíng zhě, fǎn sì shí yě.
Qi Bo says: that saying answers to the four seasons. Where the disease takes a different form, the four seasons are turned about.
「形」之目於本站已立（id 173），所收十七條皆就「形與神對」「形為可見之體」言之。本篇「形」字惟此一見，而用之獨異：**「其病異形者，反四時也」——形者，病之狀也，非身體之形**。**是本站諸「形」引文中唯一作「病狀」解之一條**，故特記之。「此」讀 cǐ，本篇 14 見；「應」讀 yìng，本篇 4 見，讀 yìng；「四」讀 sì；「時」讀 shí；「者」讀 zhě；「也」讀 yě；「其」讀 qí；「病」讀 bìng；「異」讀 yì，本篇 2 見，不作「异」（「异」）；「形」讀 xíng，本篇惟此一見；「反」讀 fǎn，本篇 2 見。**「此應四時者也。其病異形者，反四時也」十八字，是本篇第八答之全，亦是全篇最見實事求是之處**：古論言「夏傷於暑，秋必病瘧」，**帝不曲古以從己，亦不屈己以從古，歧伯則以常變兩存答之**——應四時者其常，反四時者其變，**病之「形」異，即四時之「應」異**。**「形」字與下文「以秋病者寒甚、以冬病者寒不甚、以春病者惡風、以夏病者多汗」四句為一綱四目**。
十二瘧者，其發各不同時，察其病形，以知其何脉之病也。
十二疟者，其发各不同时，察其病形，以知其何脉之病也。
Shí èr nüè zhě, qí fā gè bù tóng shí, chá qí bìng xíng, yǐ zhī qí hé mài zhī bìng yě.
The twelve malarias do not all break out at the same hour; examine the form of the illness in order to know which vessel’s disease it is.
「形」之目於本站已立（id 173），所收十八條皆就「形與神對」「形為可見之體」言之。**本篇「形」字惟此一見，而正作「病狀」解：「察其病形」**——**與第三十五篇「其病異形者，反四時也」之形同字同義**，**二篇相連而同用，是《素問》「病形」成詞之確證**。「十」讀 shí，本篇 5 見；「二」讀 èr；「瘧」讀 nüè；「者」讀 zhě；「其」讀 qí，本篇 10 見；「發」讀 fā，本篇 6 見；「各」讀 gè，本篇 3 見；「同」讀 tóng；「時」讀 shí，本篇 3 見；「察」讀 chá，本篇惟此一見；「病」讀 bìng；「形」讀 xíng，本篇惟此一見；「以」讀 yǐ；「知」讀 zhī，本篇 2 見；「何」讀 hé，本篇 1 見；「脉」讀 mài，本篇 10 見，**不作「脈」（「脈」）**；「之」讀 zhī；「也」讀 yě。**「十二瘧者，其發各不同時，察其病形，以知其何脉之病也」二十三字，是本篇之綱**：六經之瘧六、五藏之瘧五、胃瘧一，合為十二，**發各有其時，形各有其狀，故由形以定其所屬之脉**——**與第十七篇「切脉動靜…觀五藏有餘不足，六府强弱，形之盛衰，以此參伍，決死生之分」之以形與脉並察者同法**，**而彼以形與脉參決死生，此以病形定其何脉，為一總一別**。
帝曰：其痛，或卒然而止者，或痛甚不休者，或痛甚不可按者，或按之而痛止者，或按之無益者，或喘動應手者，或心與背相引而痛者，或脅肋與少腹相引而痛者，或腹痛引陰股者，或痛宿昔而成積者，或卒然痛死不知人，有少閒復生者，或痛而嘔者，或腹痛而後泄者，或痛而閉不通者。凡此諸痛，各不同形，别之柰何？
帝曰：其痛，或卒然而止者，或痛甚不休者，或痛甚不可按者，或按之而痛止者，或按之无益者，或喘动应手者，或心与背相引而痛者，或胁肋与少腹相引而痛者，或腹痛引阴股者，或痛宿昔而成积者，或卒然痛死不知人，有少间复生者，或痛而呕者，或腹痛而后泄者，或痛而闭不通者。凡此诸痛，各不同形，别之奈何？
Dì yuē: qí tòng, huò cù rán ér zhǐ zhě, huò tòng shèn bù xiū zhě, huò tòng shèn bù kě àn zhě, huò àn zhī ér tòng zhǐ zhě, huò àn zhī wú yì zhě, huò chuǎn dòng yìng shǒu zhě, huò xīn yǔ bèi xiāng yǐn ér tòng zhě, huò xié lèi yǔ shào fù xiāng yǐn ér tòng zhě, huò fù tòng yǐn yīn gǔ zhě, huò tòng sù xī ér chéng jī zhě, huò cù rán tòng sǐ bù zhī rén, yǒu shǎo jiān fù shēng zhě, huò tòng ér ǒu zhě, huò fù tòng ér hòu xiè zhě, huò tòng ér bì bù tōng zhě. Fán cǐ zhū tòng, gè bù tóng xíng, bié zhī nài hé?
The Emperor says: as for these pains — some stop all at once; some are severe and never let up; some are too severe to be pressed; some stop when pressed; some are not helped by pressing; some flutter and answer to the hand; some drag heart and back together; some drag the flanks and ribs against the lower abdomen; some run from the belly into the inner thigh; some go on night after night and form a mass; some strike so suddenly that the person dies of the pain and loses awareness, and revives after a short interval; some bring vomiting; some bring loose stool after the belly ache; and some come with constipation. All these pains take a different form. How are they to be distinguished?
**本篇「形」1見**，**惟「凡此諸痛，各不同形，别之柰何」一見**。**此問承上文十四候而來**：**或卒然而止、或痛甚不休、或痛甚不可按、或按之而痛止、或按之無益、或喘動應手、或心與背相引而痛、或脅肋與少腹相引而痛、或腹痛引陰股、或痛宿昔而成積、或卒然痛死不知人、有少閒復生、或痛而嘔、或腹痛而後泄、或痛而閉不通**——**十四者同為痛而其形各異，故問「別之柰何」**。**下文自第十節以至第二十五節，逐條分疏其部位，即「別」字之實**。「别」讀 bié，**讀 bié，本篇1見，為「別」（「別」）之俗省，照錄**；「柰」讀 nài，**讀 nài，本篇3見，不作「奈」（「奈」）**；「凡」讀 fán；「諸」讀 zhū。
無益其有餘者，腹中有形而泄之，泄之則精出，而病獨擅中，故曰疹成也。
无益其有余者，腹中有形而泄之，泄之则精出，而病独擅中，故曰疹成也。
Wú yì qí yǒu yú zhě, fù zhōng yǒu xíng ér xiè zhī, xiè zhī zé jīng chū, ér bìng dú shàn zhōng, gù yuē zhěn chéng yě.
By “do not add to what is in excess”: there is a formation in the abdomen, and to drain it is to let the essence out while the illness alone takes hold of the interior. Hence it is said that an enduring illness has been formed.
「腹中有「形」讀 xíng而泄之」——**本篇「形」2見，此為腹中之形結，下文「形不瘦」之形則謂人之形體**；**形讀 xíng**；**「無益其有餘」之語正落在有形而泄之：胎已成而見形，泄之則傷其正，此本篇戒攻之義**；「泄」讀 xiè，**泄讀 xiè**。
歧伯對曰：氣實形實，氣虚形虚，此其常也，反此者病。
歧伯对曰：气实形实，气虚形虚，此其常也，反此者病。
Qí bó duì yuē: qì shí xíng shí, qì xū xíng xū, cǐ qí cháng yě, fǎn cǐ zhě bìng.
Qibo answers: when qi is replete the body is replete, when qi is vacuous the body is vacuous — this is the constant, and to be the reverse of this is illness.
「氣實「形」讀 xíng實，氣虚形虚」——**本篇「形」2見，讀 xíng**；**形者形體；氣實則形實、氣虚則形虚，本篇以此為三常之首**；「實」讀 shí、「虚」讀 xū、**本篇「實」8見、「虚」12見**；**本篇「形」只此二見，皆與氣對言，為可見之形體**——**不作形狀、病形之義**（與第三十五篇「其病異形」之形異）
九鍼之名，各不同形者，鍼窮其所當補冩也。
九针之名，各不同形者，针穷其所当补写也。
Jiǔ zhēn zhī míng, gè bù tóng xíng zhě, zhēn qióng qí suǒ dāng bǔ xiè yě.
That the nine needles have different names and different shapes — it is so that each needle exhausts the supplementing or draining proper to it.
「九鍼之名，各不同「形」讀 xíng者，鍼窮其所當補冩也」——**本篇「形」2見，讀 xíng**；**二見異用而同實**：**「各不同形者」——九鍼之形制**；**「身形亦應之」——人身之形體**；**本目第三義「形制、形狀」正涵「各不同形」，故為正挂**；「同」讀 tóng、**本篇「同」1見**
歧伯曰：形有餘則腹脹，涇溲不利；不足則四支不用。血氣未并，五藏安定，肌肉蠕動，命曰微風。
歧伯曰：形有余则腹胀，泾溲不利；不足则四支不用。血气未并，五藏安定，肌肉蠕动，命曰微风。
Qí bó yuē: xíng yǒu yú zé fù zhàng, jīng sōu bù lì; bù zú zé sì zhī bù yòng. Xuè qì wèi bìng, wǔ zàng ān dìng, jī ròu rú dòng, mìng yuē wēi fēng.
Qi Bo says: when the body is in excess there is swelling of the belly and the stools and urine do not pass freely; when it is insufficient the four limbs cannot be used. If blood and qi have not pooled and the five depots are settled, and the flesh only faintly stirs, this is called faint wind.
「形有餘則腹脹，涇溲不利；不足則四支不用」——**「形」本篇14見，與神、氣、血、志並為五者之一**：**志意通、内連骨髓而成身形五藏，是形之成**；**形有餘則腹脹而涇溲不利，不足則四支不用，是其病**；**收篇「病形以成，刺之柰何」，形之病成而後施治**；**「涇」讀 jīng，「溲」讀 sōu，「涇溲不利」謂二便不利，新立專目**；**「形」讀 xíng**
歧伯對曰：夫邪之客於形也，必先舍於皮毛；留而不去，入舍於孫脉；留而不去，入舍於絡脉；留而不去，入舍於經脉，内連五藏，散於腸胃，陰陽俱感，五藏乃傷，此邪之從皮毛而入，極於五藏之次也，如此則治其經焉。
歧伯对曰：夫邪之客于形也，必先舍于皮毛；留而不去，入舍于孙脉；留而不去，入舍于络脉；留而不去，入舍于经脉，内连五藏，散于肠胃，阴阳俱感，五藏乃伤，此邪之从皮毛而入，极于五藏之次也，如此则治其经焉。
Qí bó duì yuē: fú xié zhī kè yú xíng yě, bì xiān shè yú pí máo; liú ér bù qù, rù shè yú sūn mài; liú ér bù qù, rù shè yú luò mài; liú ér bù qù, rù shè yú jīng mài, nèi lián wǔ zàng, sàn yú cháng wèi, yīn yáng jù gǎn, wǔ zàng nǎi shāng, cǐ xié zhī cóng pí máo ér rù, jí yú wǔ zàng zhī cì yě, rú cǐ zé zhì qí jīng yān.
Qi Bo replies: When evil lodges in the form it must first settle in the skin and the down. If it stays and does not leave it enters the grandchild vessel; if it stays and does not leave it enters the network vessel; if it stays and does not leave it enters the channel vessel, links inward to the five viscera and spreads to the stomach and bowels, so that yin and yang are both affected and the five viscera are harmed. This is the order by which evil enters at the skin and the hair and reaches its extreme in the five viscera. In such a case one treats the channels.
「夫邪之客於形也，必先舍於皮毛」——**「形」本篇2見**：**開篇「邪之客於形也」，是邪入之始，故曰必先舍於皮毛**；**末章五絡俱竭，「令人身脉皆動，而形無知也」——形猶動而神已失**；**「形」讀 xíng**
故在天爲氣，在地成形。形氣相感，而化生萬物矣。
故在天为气，在地成形。形气相感，而化生万物矣。
Gù zài tiān wéi qì, zài dì chéng xíng. Xíng qì xiāng gǎn, ér huà shēng wàn wù yǐ.
Thus in heaven it is qi, and in earth it takes form. Form and qi act upon one another, and so the ten thousand things are brought into being.
「在地成形」——**「形」讀 xíng，本篇5見**；**本篇以形與氣對言：在天爲氣，在地成形，形氣相感而化生萬物**；**「感」讀 gǎn；「成」讀 chéng**；**下文第七段「形有盛衰」與「氣有多少」對舉，形氣二字之義本此**
歧伯曰：天地動靜，五行遷復，雖鬼臾區其上𠉀而已，猶不能徧明。夫變化之用，天垂象，地成形，七曜緯虚，五行麗地。地者，所以載生成之形類也；虚者，所以列應天之精氣也。形精之動，猶根本之與枝葉也。仰觀其象，雖遠可知也。
歧伯曰：天地动静，五行迁复，虽鬼臾区其上候而已，犹不能遍明。夫变化之用，天垂象，地成形，七曜纬虚，五行丽地。地者，所以载生成之形类也；虚者，所以列应天之精气也。形精之动，犹根本之与枝叶也。仰观其象，虽远可知也。
Qí bó yuē: tiān dì dòng jìng, wǔ xíng qiān fù, suī guǐ yú qū qí shàng hòu ér yǐ, yóu bù néng biàn míng. Fú biàn huà zhī yòng, tiān chuí xiàng, dì chéng xíng, qī yào wěi xū, wǔ xíng lí dì. Dì zhě, suǒ yǐ zài shēng chéng zhī xíng lèi yě; xū zhě, suǒ yǐ liè yìng tiān zhī jīng qì yě. Xíng jīng zhī dòng, yóu gēn běn zhī yǔ zhī yè yě. Yǎng guān qí xiàng, suī yuǎn kě zhī yě.
Qi Bo said: as to the movement and stillness of heaven and earth and the shifting and return of the five phases — although Gui Yu Qu could observe its signs above, he still could not illuminate it throughout. As for the working of change: heaven hangs out its images, earth gives things their forms, the seven luminaries weave their courses through the great emptiness, and the five phases attach themselves to the earth. Earth is that which carries the forms and kinds that are generated; the emptiness is that which arrays the essential qi answering to heaven. The movement of form and essence is as the root and trunk to the branches and leaves. Look up at those images above and what is far off can still be known.
「天垂象，地成形」——**「形」本篇4見**；**此段以形與精對言：「地者，所以載生成之形類也；虚者，所以列應天之精氣也」**；**「形精之動，猶根本之與枝葉也」是全段之比喻**；**下文「不形於診也」之「形」是動詞，顯現之義，本篇又一用**
故曰無形無患，此之謂也。帝曰：善。有不生不化乎？歧伯曰：悉乎哉問也。與道合同，惟真人也。帝曰：善。
故曰无形无患，此之谓也。帝曰：善。有不生不化乎？歧伯曰：悉乎哉问也。与道合同，惟真人也。帝曰：善。
Gù yuē wú xíng wú huàn, cǐ zhī wèi yě. Dì yuē: shàn. Yǒu bù shēng bù huà hū? Qí bó yuē: xī hū zāi wèn yě. Yǔ dào hé tóng, wéi zhēn rén yě. Dì yuē: shàn.
Hence it is said: without form there is no affliction. This is what that means. Huang Di said: good. Is there one who neither generates nor transforms? Qi Bo said: how thorough the question is! To be one with the way — that is the true person alone. Huang Di said: good.
「故曰無形無患，此之謂也」——**「形」本篇1見，止在此語**；**此語緊承上文「升降出入，無器不有」：有形之器則有患，無形則無患**；**「器」本篇1見，即有形之物**；**本篇之形是有形之器，與第六十七篇「地成形」之形取義不同**
夫上古聖人之教下也，皆謂之虛邪賊風，避之有時，恬惔虛无，真氣從之，精神内守，病安從來？是以志閑而少欲，心安而不懼，形勞而不倦。氣從以順，各從其欲，皆得所願。故美其食，任其服，樂其俗，高下不相慕，其民故曰樸。是以嗜欲不能勞其目，淫邪不能惑其心，愚智賢不肖，不懼於物，故合於道。
夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，恬惔虚无，真气从之，精神内守，病安从来？是以志闲而少欲，心安而不惧，形劳而不倦。气从以顺，各从其欲，皆得所愿。故美其食，任其服，乐其俗，高下不相慕，其民故曰朴。是以嗜欲不能劳其目，淫邪不能惑其心，愚智贤不肖，不惧于物，故合于道。
Fú shàng gǔ shèng rén zhī jiào xià yě, jiē wèi zhī xū xié zéi fēng, bì zhī yǒu shí, tián dàn xū wú, zhēn qì cóng zhī, jīng shén nèi shǒu, bìng ān cóng lái? shì yǐ zhì xián ér shǎo yù, xīn ān ér bù jù, xíng láo ér bù juàn. qì cóng yǐ shùn, gè cóng qí yù, jiē dé suǒ yuàn. gù měi qí shí, rèn qí fú, lè qí sú, gāo xià bù xiāng mù, qí mín gù yuē pǔ. shì yǐ shì yù bù néng láo qí mù, yín xié bù néng huò qí xīn, yú zhì xián bù xiào, bù jù yú wù, gù hé yú dào.
When the sages of high antiquity taught those below them, they all said this: as for the deficient evils and thieving winds, avoid them in season; be tranquil and detached, empty and without striving, and the true qi will follow you; keep essence and spirit guarded within, and from where could illness come? Therefore the will is at leisure and desires are few, the heart is at peace and knows no fear, the body labours and does not weary. The qi follows and goes smoothly, each follows what he wishes, and all obtain what they want. So they find their food sweet, they are easy in their clothes, they delight in their customs, and high and low do not envy one another — such people may be called the uncarved. Hence craving cannot weary their eyes and debauchery cannot confuse their hearts; the foolish, the wise, the worthy and the worthless alike are not made fearful by things, and so they accord with the way.
「形勞而不倦」——形勞而神不倦，是本篇言形之要；**「形」本篇7見**
春三月，此謂發陳，天地俱生，萬物以榮。夜卧早起，廣步於庭，被髮緩形，以使志生。生而勿殺，予而勿奪，賞而勿罰，此春氣之應，養生之道也。逆之則傷肝，夏爲寒變，奉長者少。
春三月，此谓发陈，天地俱生，万物以荣。夜卧早起，广步于庭，被发缓形，以使志生。生而勿杀，予而勿夺，赏而勿罚，此春气之应，养生之道也。逆之则伤肝，夏为寒变，奉长者少。
Chūn sān yuè, cǐ wèi fā chén, tiān dì jù shēng, wàn wù yǐ róng. yè wò zǎo qǐ, guǎng bù yú tíng, pī fà huǎn xíng, yǐ shǐ zhì shēng. shēng ér wù shā, yǔ ér wù duó, shǎng ér wù fá, cǐ chūn qì zhī yìng, yǎng shēng zhī dào yě. nì zhī zé shāng gān, xià wéi hán biàn, fèng zhǎng zhě shǎo.
The three months of spring are called the bringing forth of what was stored. Heaven and earth are both giving birth; the ten thousand things are in bloom. Sleep at night and rise early, walk with a wide stride in the courtyard, let the hair down and slacken the body, so that the will comes to life. Let things live and do not kill; give and do not take away; reward and do not punish. This is the answer to the qi of spring, and it is the way of nourishing life. Going against it harms the liver; in summer there is a cold change, and there is little to hand on to what must grow.
「被髮緩形」——被讀 pī，通披；緩形謂解其束縛，使形體舒緩；**「形」本篇1見**
陽氣者，大怒則形氣絶，而血菀於上，使人薄厥。有傷於筋，縱，其若不容。
阳气者，大怒则形气绝，而血菀于上，使人薄厥。有伤于筋，纵，其若不容。
Yáng qì zhě, dà nù zé xíng qì jué, ér xuè yùn yú shàng, shǐ rén bó jué. yǒu shāng yú jīn, zòng, qí ruò bù róng.
In great anger the form and the qi part company, and the blood collects above, so that the person has sudden inversion. Where the sinews are hurt they slacken and go loose, and the limbs seem no longer to answer.
「大怒則形氣絶」——大怒則氣上，形與氣俱絶；下文「形弱而氣爍」「形乃困薄」皆就形言；**「形」本篇3見**
故曰：不知年之所加，氣之同異，不足以言生化。此之謂也。帝曰：氣始而生化，氣散而有形，氣布而蕃育，氣終而象變，其致一也。然而五味所資，生化有薄厚，成熟有少多，終始不同，其故何也？
故曰：不知年之所加，气之同异，不足以言生化。此之谓也。帝曰：气始而生化，气散而有形，气布而蕃育，气终而象变，其致一也。然而五味所资，生化有薄厚，成熟有少多，终始不同，其故何也？
Gù yuē: bù zhī nián zhī suǒ jiā, qì zhī tóng yì, bù zú yǐ yán shēng huà. Cǐ zhī wèi yě. Dì yuē: qì shǐ ér shēng huà, qì sàn ér yǒu xíng, qì bù ér fán yù, qì zhōng ér xiàng biàn, qí zhì yī yě. Rán ér wǔ wèi suǒ zī, shēng huà yǒu bó hòu, chéng shú yǒu shǎo duō, zhōng shǐ bù tóng, qí gù hé yě?
Therefore it is said: one who does not know what the year brings upon it and the sameness and difference of the qi is not fit to speak of engendering and transforming. This is what it means. Huang Di said: when the qi begins there is engendering and transforming, when it scatters there is form, when it spreads there is increase and nurture, when it ends the image changes — their reaching is one. Yet that on which the five flavours draw has its thin and its thick, its ripening has its little and its much, and the end and the beginning are not alike — what is the reason?
**「形」本篇4見**；**此段「氣散而有形」與「氣始而生化」四句相屬**