所以能年皆度百歲而動作不衰者，以其德全不危也
所以能年皆度百岁而动作不衰者，以其德全不危也
suǒ yǐ néng nián jiē dù bǎi suì ér dòng zuò bù shuāi zhě, yǐ qí dé quán bù wēi yě
And so they all lived past a hundred years with movements unweakened: their virtue was whole, and therefore they were not imperiled.
Wholeness of endowment, not moral merit, is the chapter’s explanation.
拘於鬼神者，不可與言至德；惡於鍼石者，不可與言至巧。
拘于鬼神者，不可与言至德；恶于针石者，不可与言至巧。
jū yú guǐ shén zhě, bù kě yǔ yán zhì dé; wù yú zhēn shí zhě, bù kě yǔ yán zhì qiǎo.
With someone bound fast to ghosts and spirits, the highest virtue cannot be discussed; with someone who loathes the needle and the stone, the finest skill cannot be discussed.
本篇「不可與言至德」之德，非泛言道德，乃醫道之至極者。王冰：「志意邪則好祈禱，言至德則事必違，故不可與言至德也。」與第一篇「德全不危」、第二篇「嗜欲不能勞其目」之養德同源。
歧伯曰：自古聖人之作湯液醪醴者，以爲備耳。夫上古作湯液，故爲而弗服也。中古之世，道德稍衰，邪氣時至，服之萬全。
岐伯曰：自古圣人之作汤液醪醴者，以为备耳。夫上古作汤液，故为而弗服也。中古之世，道德稍衰，邪气时至，服之万全。
qí bó yuē: zì gǔ shèng rén zhī zuò tāng yè láo lǐ zhě, yǐ wéi bèi ěr. fú shàng gǔ zuò tāng yè, gù wéi ér fú fú yě. zhōng gǔ zhī shì, dào dé shāo shuāi, xié qì shí zhì, fú zhī wàn quán.
Qibo says: from of old the sages who made decoctions and wines made them simply as a provision. In high antiquity decoctions were made and therefore not taken. By middle antiquity the virtue of the age had somewhat declined and evil qi arrived from time to time, and taking them brought complete safety.
「中古之世，道德稍衰」：本篇之「德」與「道」連言，謂上古淳厚之德與養生之則，非倫理之德。王冰：「聖人愍念蒼生，先立其法，以為備耳。」道德稍衰則邪氣時至，服湯液而後萬全。與第一篇「德全不危」之「德」義近。
歧伯曰：東方生風，風生木，木生酸，酸生肝，肝生筋，筋生心。其在天爲𤣥，在人爲道，在地爲化，化生五味，道生智，𤣥生神，化生氣。神在天爲風，在地爲木，在體爲筋，在氣爲柔，在藏爲肝，其性爲暄，其德爲和，其用爲動，其色爲蒼，其化爲榮，其蟲毛，其政爲散，其令宣發，其變摧拉，其眚爲隕，其味爲酸，其志爲怒，怒傷肝，悲勝怒，風傷肝，燥勝風，酸傷筋，辛勝酸。
歧伯曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化，化生五味，道生智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在藏为肝，其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒，怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸。
Qí bó yuē: dōng fāng shēng fēng, fēng shēng mù, mù shēng suān, suān shēng gān, gān shēng jīn, jīn shēng xīn. Qí zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà, huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, huà shēng qì. Shén zài tiān wéi fēng, zài dì wéi mù, zài tǐ wéi jīn, zài qì wéi róu, zài zàng wéi gān, qí xìng wéi xuān, qí dé wéi hé, qí yòng wéi dòng, qí sè wéi cāng, qí huà wéi róng, qí chóng máo, qí zhèng wéi sàn, qí lìng xuān fā, qí biàn cuī lā, qí shěng wéi yǔn, qí wèi wéi suān, qí zhì wéi nù, nù shāng gān, bēi shèng nù, fēng shāng gān, zào shèng fēng, suān shāng jīn, xīn shèng suān.
Qi Bo said: the east generates wind, wind generates wood, wood generates sour, sour generates the liver, the liver generates the sinews, and the sinews generate the heart. In heaven it is the dark, in the human being it is the dao, in earth it is transformation; transformation generates the five flavours, the dao generates wisdom, the dark generates spirit, and transformation generates qi. Spirit is wind in heaven, wood in earth, sinew in the body, softness in qi, and the liver among the viscera. Its nature is warmth, its virtue harmony, its action movement, its colour blue-green, its transformation flowering, its creature the hairy, its governance dispersal, its command to spread and issue forth, its change to snap and pull, its calamity falling, its flavour sour, and its emotion anger. Anger harms the liver and sorrow overcomes anger; wind harms the liver and dryness overcomes wind; sour harms the sinews and acridity overcomes sour.
「其德爲和」——「德」本篇5見，五方各有其德：和、顯、濡、清、寒；東方之德為和，與「其性爲暄」「其用爲動」並列；此「德」是五方之德，即一物之所以為其物者，與第六十六篇「德澤下流」之德不同，故該篇不掛此目而本篇掛之
帝曰：善。寒濕相遘，燥熱相臨，風火相值，其有聞乎？歧伯曰：氣有勝復，勝復之作，有德有化，有用有變，變則邪氣居之。
帝曰：善。寒湿相遘，燥热相临，风火相值，其有闻乎？歧伯曰：气有胜复，胜复之作，有德有化，有用有变，变则邪气居之。
Dì yuē: shàn. Hán shī xiāng gòu, zào rè xiāng lín, fēng huǒ xiāng zhí, qí yǒu wén hū? Qí bó yuē: qì yǒu shèng fù, shèng fù zhī zuò, yǒu dé yǒu huà, yǒu yòng yǒu biàn, biàn zé xié qì jū zhī.
Huang Di said: good. Cold and damp meet, dryness and heat face one another, wind and fire come together — is there something to be heard in this? Qi Bo said: the qi has prevalence and revenge. When prevalence and revenge arise there is virtue and there is transformation, there is use and there is change; and where there is change, evil qi takes up its dwelling.
「有德有化，有用有變」——「德」本篇1見，止在此語；「德」讀 dé；此四者並舉，是勝復之作的四目，德與化、用、變相次；本篇之德是一物之所以為其物者，與第六十七篇五方各有其德之「德」取義相近而所施不同
歧伯曰：夫氣之動變，固不常在，而德化政令災變，不同其候也。帝曰：何謂也？歧伯曰：東方生風，風生木，其德敷和，其化生榮，其政舒啓，其令風，其變振發，其災散落。
歧伯曰：夫气之动变，固不常在，而德化政令灾变，不同其候也。帝曰：何谓也？歧伯曰：东方生风，风生木，其德敷和，其化生荣，其政舒启，其令风，其变振发，其灾散落。
Qí bó yuē: fú qì zhī dòng biàn, gù bù cháng zài, ér dé huà zhèng lìng zāi biàn, bù tóng qí hòu yě. Dì yuē: hé wèi yě? Qí bó yuē: dōng fāng shēng fēng, fēng shēng mù, qí dé fū hé, qí huà shēng róng, qí zhèng shū qǐ, qí lìng fēng, qí biàn zhèn fā, qí zāi sàn luò.
Qi Bo said: the stirring changes of the qi are by nature not constant, and virtue, transformation, governance, command, disaster and change do not share the same signs. Huang Di said: what does that mean? Qi Bo said: the east generates wind and wind generates wood. Its virtue is harmony spread abroad, its transformation growth and flowering, its governance opening and spreading, its command wind, its change shaking and bursting forth, its disaster scattering and falling.
「東方生風，風生木，其德敷和，其化生榮」——「德」本篇15見，五方各一：敷和、彰顯、溽蒸、清潔、淒滄；本篇以德、化、政、令、變、災六事配五方，德為之首；第四十段「德者福之，過者伐之」之德，則就五星之象而言；「德」讀 dé
所以能年皆度百歲，而動作不衰者，以其德全不危也。
所以能年皆度百岁，而动作不衰者，以其德全不危也。
Suǒ yǐ néng nián jiē dù bǎi suì, ér dòng zuò bù shuāi zhě, yǐ qí dé quán bù wēi yě.
The reason they could all pass a hundred years with their actions undeclined is that their de · virtue was complete and nothing in them was endangered.
「以其德全不危也」——德讀 dé；「德」本篇2見
天氣，清淨光明者也。藏德不止，故不下也。天明則日月不明，邪害空竅，陽氣者閉塞，地氣者冒明。
天气，清净光明者也。藏德不止，故不下也。天明则日月不明，邪害空窍，阳气者闭塞，地气者冒明。
Tiān qì, qīng jìng guāng míng zhě yě. cáng dé bù zhǐ, gù bù xià yě. tiān míng zé rì yuè bù míng, xié hài kǒng qiào, yáng qì zhě bì sè, dì qì zhě mào míng.
The qi of heaven is pure, still, bright and luminous. It stores its virtue away and never stops, and so it does not fall. If the sky becomes over-bright, then sun and moon lose their light, and evils harm the openings; the yang qi is stopped up and shut in, and the qi of earth throws a veil over the brightness.
「藏德不止」——天藏其德，故其用不見而不下；「德」本篇1見
其化生，其氣美，其政散，其令條舒，其動掉眩巔疾，其德鳴靡啓坼，其變振拉摧拔，其榖麻稻，其畜雞犬，其果李桃，其色青、黄白，其味酸甘辛，其象春，其經足厥陰少陽，其藏肝脾，其蟲毛介，其物中堅外堅，其病怒。
其化生，其气美，其政散，其令条舒，其动掉眩巅疾，其德鸣靡启坼，其变振拉摧拔，其谷麻稻，其畜鸡犬，其果李桃，其色青、黄白，其味酸甘辛，其象春，其经足厥阴少阳，其藏肝脾，其虫毛介，其物中坚外坚，其病怒。
Qí huà shēng, qí qì měi, qí zhèng sàn, qí lìng tiáo shū, qí dòng diào xuàn diān jí, qí dé míng mǐ qǐ chè, qí biàn zhèn lā cuī bá, qí gǔ má dào, qí chù jī quǎn, qí guǒ lǐ táo, qí sè qīng, huáng bái, qí wèi suān gān xīn, qí xiàng chūn, qí jīng zú jué yīn shào yáng, qí zàng gān pí, qí chóng máo jiè, qí wù zhōng jiān wài jiān, qí bìng nù.
Its transformation growth, its qi fair, its governance scattering, its command spread out and relaxed, its movement shaking, dizziness and crown illness, its virtue clamour and crumbling, opening and splitting, its change shaking, tearing, breaking and uprooting, its grain hemp and rice, its domestic animal the fowl and the dog, its fruit the plum and the peach, its colour blue-green, yellow and white, its flavour sour, sweet and acrid, its image spring, its channels the foot ceasing yin and lesser yang, its viscera the liver and spleen, its creature the hairy and the shelled, its thing hard within and hard without, its illness anger.
「德」本篇12見，多在五紀「其德」之列；此段「其德鳴靡啓坼」為發生之紀之德
厥陰所至爲風生，終爲肅；少陰所至爲熱生，中爲寒；太陰所至爲濕生，終爲注雨；少陽所至爲火生，終爲蒸溽；陽明所至爲燥生，終爲涼；太陽所至爲寒生，中爲温，德化之常也。
厥阴所至为风生，终为肃；少阴所至为热生，中为寒；太阴所至为湿生，终为注雨；少阳所至为火生，终为蒸溽；阳明所至为燥生，终为凉；太阳所至为寒生，中为温，德化之常也。
Jué yīn suǒ zhì wéi fēng shēng, zhōng wéi sù; shào yīn suǒ zhì wéi rè shēng, zhōng wéi hán; tài yīn suǒ zhì wéi shī shēng, zhōng wéi zhù yǔ; shào yáng suǒ zhì wéi huǒ shēng, zhōng wéi zhēng rù; yáng míng suǒ zhì wéi zào shēng, zhōng wéi liáng; tài yáng suǒ zhì wéi hán shēng, zhōng wéi wēn, dé huà zhī cháng yě.
Where ceasing yin arrives, wind is born and at the end austerity; where lesser yin arrives, heat is born and in the middle cold; where greater yin arrives, dampness is born and at the end pouring rain; where lesser yang arrives, fire is born and at the end steaming sultriness; where yang brightness arrives, dryness is born and at the end coolness; where greater yang arrives, cold is born and in the middle warmth — the constant of the transformation of virtue.
「德」本篇11見，多在「合德」「同德」與德化之常之内；此段「德化之常也」，六氣所至十二變之一
黃帝問于歧伯曰：凡刺之法，先必本于神。血、脉、營、氣、精、神，此五藏之所藏也。至其淫泆離藏，則精失，魂魄飛揚，志意恍亂，智慮去身者，何因而然乎？夭之罪與？人之過乎？何謂德、氣、生、精、神、魂、魄、心、意、志、思、智、慮？請問其故。
黄帝问于歧伯曰：凡刺之法，先必本于神。血、脉、营、气、精、神，此五藏之所藏也。至其淫泆离藏，则精失，魂魄飞扬，志意恍乱，智虑去身者，何因而然乎？夭之罪与？人之过乎？何谓德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请问其故。
Huáng Dì wèn yú Qí Bó yuē: fán cì zhī fǎ, xiān bì běn yú shén. xuè, mài, yíng, qì, jīng, shén, cǐ wǔ zàng zhī suǒ cáng yě. zhì qí yín yì lí zàng, zé jīng shī, hún pò fēi yáng, zhì yì huǎng luàn, zhì lǜ qù shēn zhě, hé yīn ér rán hū? yāo zhī zuì yǔ? rén zhī guò hū? hé wèi dé, qì, shēng, jīng, shén, hún, pò, xīn, yì, zhì, sī, zhì, lǜ? qǐng wèn qí gù.
Huang Di asked Qi Bo: in all methods of needling, one must first be rooted in the spirit. Blood, vessels, ying, qi, essence and spirit — these are what the five zang store. When they overflow and leave the zang, the essence is lost, the hun and po fly up, will and intention are thrown into confusion, and wisdom and deliberation depart from the body. By what cause does this happen? Is it the fault of early death, or the fault of man? What are called virtue, qi, life, essence, spirit, hun, po, heart, intention, will, thought, wisdom and deliberation? I beg to hear the reason.
「德」本神第1段見，義與本條相合，引全段為證。
黃帝曰：余聞先師有所心藏，弗著于方，余願聞而藏之，則而行之，上以治民，下以治身，使百姓無病，上下和親，德澤下流，子孫無憂，傳于後世，無有終時，可得聞乎？
黄帝曰：余闻先师有所心藏，弗著于方，余愿闻而藏之，则而行之，上以治民，下以治身，使百姓无病，上下和亲，德泽下流，子孙无忧，传于后世，无有终时，可得闻乎？
Huáng Dì yuē: yú wén xiān shī yǒu suǒ xīn cáng, fú zhù yú fāng, yú yuàn wén ér zàng zhī, zé ér xíng zhī, shàng yǐ zhì mín, xià yǐ zhì shēn, shǐ bǎi xìng wú bìng, shàng xià hé qīn, dé zé xià liú, zǐ sūn wú yōu, chuán yú hòu shì, wú yǒu zhōng shí, kě dé wén hū?
The Yellow Emperor said: I have heard that my former master kept certain things in his heart and did not set them on boards. I wish to hear them and keep them, and to act upon them: above, to govern the people; below, to govern myself; to keep the hundred families free of disease, high and low harmonious and close, virtue flowing down, descendants without anxiety, transmitted to later ages without end. May I hear them?
「德」師傳第1段見，義與本條相合，引全段為證。