1
黄帝曰：嗚呼遠哉，閔閔乎，若視深淵，若迎浮雲。視深淵尚可測，迎浮雲莫知其際。聖人之術，爲萬民式，論裁志意，必有法則，循經守數，按循醫事，爲萬民副。故事有五過四德，汝知之乎？
黄帝曰：呜呼远哉，闵闵乎，若视深渊，若迎浮云。视深渊尚可测，迎浮云莫知其际。圣人之术，为万民式，论裁志意，必有法则，循经守数，按循医事，为万民副。故事有五过四德，汝知之乎？ Huáng dì yuē: wū hū yuǎn zāi, mǐn mǐn hū, ruò shì shēn yuān, ruò yíng fú yún. Shì shēn yuān shàng kě cè, yíng fú yún mò zhī qí jì. Shèng rén zhī shù, wéi wàn mín shì, lùn cái zhì yì, bì yǒu fǎ zé, xún jīng shǒu shù, àn xún yī shì, wéi wàn mín fù. Gù shì yǒu wǔ guò sì dé, rǔ zhī zhī hū?
黄帝说：深远啊，深不可测的样子，像俯视深渊，像迎望浮云。俯视深渊还可以测量，迎望浮云却不知道它的边际。圣人的医术，是万民的法则；论议裁度人的志意，必定有法度；遵循经义、守住法数，依循医事，作为万民的辅佐。所以医事有五过四德，你知道吗？
Huang Di said: How far it reaches, how deep and dark — like looking down into an abyss, like facing the drifting clouds. An abyss may still be measured; the drifting clouds, no one knows their limit. The art of the sage is the model of the ten thousand people; in judging and weighing the will and intent there must be rule and measure; following the canon and keeping to its numbers, proceeding by the affairs of medicine, he becomes the helper of the ten thousand people. Therefore in the affairs of medicine there are five errors and four virtues — do you know them?
2
雷公避席再拜曰：臣年幼小，蒙愚以惑，不聞五過與四德，比類形名，虚引其經，心無所對。
雷公避席再拜曰：臣年幼小，蒙愚以惑，不闻五过与四德，比类形名，虚引其经，心无所对。 Léi gōng bì xí zài bài yuē: chén nián yòu xiǎo, méng yú yǐ huò, bù wén wǔ guò yǔ sì dé, bǐ lèi xíng míng, xū yǐn qí jīng, xīn wú suǒ duì.
雷公离开坐席再拜说：臣年纪幼小，蒙昧愚钝而迷惑，不曾听过五过与四德；比类形名，空引经文，心里没有可以对答的。
Lei Gong left his mat and bowed twice, saying: I am young and small, benighted and confused, and I have not heard of the five errors and the four virtues. In matching kinds and naming forms I cite the canon emptily, and in my heart there is nothing to answer.
3
帝曰：凡未診病者，必問嘗貴後賤，雖不中邪，病從内生，名曰脱營。嘗富後貧，名曰失精。五氣留連，病有所并。醫工診之，不在藏府，不變軀形，診之而疑，不知病名。
帝曰：凡未诊病者，必问尝贵后贱，虽不中邪，病从内生，名曰脱营。尝富后贫，名曰失精。五气留连，病有所并。医工诊之，不在藏府，不变躯形，诊之而疑，不知病名。 Dì yuē: fán wèi zhěn bìng zhě, bì wèn cháng guì hòu jiàn, suī bù zhòng xié, bìng cóng nèi shēng, míng yuē tuō yíng. Cháng fù hòu pín, míng yuē shī jīng. Wǔ qì liú lián, bìng yǒu suǒ bìng. Yī gōng zhěn zhī, bù zài zàng fǔ, bù biàn qū xíng, zhěn zhī ér yí, bù zhī bìng míng.
黄帝说：凡是在尚未诊病的时候，一定要问病人是否曾经尊贵而后卑贱；这样的人即使没有感受邪气，疾病也会从内而生，叫作脱营。曾经富有而后贫穷的，叫作失精。五气留连不去，病邪就有所兼并。医工诊察这种病，病不在藏府，形体也没有变化，诊察时心生疑惑，不知道病名。
Huang Di said: In every case, before the illness is diagnosed, one must ask whether a man was once honoured and has since fallen low; though no evil has struck him, the illness is born from within, and it is called the camp draining away. One who was once rich and has since grown poor: this is called the loss of essence. The five qi linger and stay, and the illness finds something to join. The physician examines him: the illness is not in the viscera and receptacles, nor has the bodily form changed; he examines and doubts, and does not know the name of the illness.
4
身體日減，氣虚無精，病深無氣，洒洒然時驚。病深者，以其外耗於衛，内奪於榮。良工所失，不知病情，此亦治之一過也。
身体日减，气虚无精，病深无气，洒洒然时惊。病深者，以其外耗于卫，内夺于荣。良工所失，不知病情，此亦治之一过也。 Shēn tǐ rì jiǎn, qì xū wú jīng, bìng shēn wú qì, xiǎn xiǎn rán shí jīng. Bìng shēn zhě, yǐ qí wài hào yú wèi, nèi duó yú róng. Liáng gōng suǒ shī, bù zhī bìng qíng, cǐ yì zhì zhī yī guò yě.
身体一天天消瘦，气虚而没有精气，病深而没有气力，时时洒洒然畏寒而惊惕。病之所以深，是因为在外耗损了卫气，在内夺损了荣血。良工也有失察的时候，不能知道病情，这也是医治上的一种过失。
The body dwindles day by day, the qi is deficient and without essence, the illness runs deep and there is no qi, and he is chilled and startled from time to time. The illness runs deep because without it wears away the defence and within it plunders the construction. That even a good craftsman should miss it, not knowing the condition of the illness — this too is one error of treatment.
5
凡欲診病者，必問飲食居處，暴樂暴苦，始樂後苦，皆傷精氣，精氣竭絶，形體毁沮。暴怒傷陰，暴喜傷陽。厥氣上行，滿脉去形。
凡欲诊病者，必问饮食居处，暴乐暴苦，始乐后苦，皆伤精气，精气竭绝，形体毁沮。暴怒伤阴，暴喜伤阳。厥气上行，满脉去形。 Fán yù zhěn bìng zhě, bì wèn yǐn shí jū chǔ, bào lè bào kǔ, shǐ lè hòu kǔ, jiē shāng jīng qì, jīng qì jié jué, xíng tǐ huǐ jǔ. Bào nù shāng yīn, bào xǐ shāng yáng. Jué qì shàng xíng, mǎn mài qù xíng.
凡是要诊病的时候，一定要问饮食和居处，以及突然的欢乐、突然的痛苦，先乐后苦；这些都会损伤精气，精气竭绝，形体就会毁坏败坏。突然大怒损伤阴气，突然大喜损伤阳气。厥气向上逆行，充满脉中而离开形体。
Whenever one would diagnose an illness, one must ask of food and drink and dwelling, of sudden joy and sudden hardship, of joy at first and hardship after; all these injure the essence and qi, and when the essence and qi are exhausted the bodily form is broken and ruined. Sudden rage injures the yin, sudden joy injures the yang. The reverting qi moves upward, fills the pulse and leaves the form.
6
愚醫治之，不知補寫，不知病情，精華日脱，邪氣乃并，此治之二過也。
愚医治之，不知补写，不知病情，精华日脱，邪气乃并，此治之二过也。 Yú yī zhì zhī, bù zhī bǔ xiè, bù zhī bìng qíng, jīng huá rì tuō, xié qì nǎi bìng, cǐ zhì zhī èr guò yě.
愚昧的医生治疗这种病，不知道补泻，不知道病情，精华为之一天天耗脱，邪气于是兼并而来，这是医治上的第二种过失。
The foolish physician treats it without knowing supplement from drain, without knowing the condition of the illness; the flower of the essence drains away day by day and the evil qi joins on — this is the second error of treatment.
7
善爲脉者，必以比類奇恒，從容知之，爲工而不知道，此診之不足貴，此治之三過也。
善为脉者，必以比类奇恒，从容知之，为工而不知道，此诊之不足贵，此治之三过也。 Shàn wéi mài zhě, bì yǐ bǐ lèi qí héng, cóng róng zhī zhī, wéi gōng ér bù zhī dào, cǐ zhěn zhī bù zú guì, cǐ zhì zhī sān guò yě.
善于诊脉的人，一定要用比类和奇恒之法，从容地知道病情；作为医生却不明白这个道理，这样的诊察就不值得看重，这是医治上的第三种过失。
One who is skilled at the pulse must know it through the matching of kinds and the extraordinary and the constant, through the Congrong; to be a craftsman and not know the way — such diagnosis is not worth prizing, and this is the third error of treatment.
8
診有三常，必問貴賤，封君敗傷，及欲侯王，故貴脱勢，雖不中邪，精神内傷，身必敗亡。始富後貧，雖不傷邪，皮焦筋屈，痿躄爲攣。
诊有三常，必问贵贱，封君败伤，及欲侯王，故贵脱势，虽不中邪，精神内伤，身必败亡。始富后贫，虽不伤邪，皮焦筋屈，痿躄为挛。 Zhěn yǒu sān cháng, bì wèn guì jiàn, fēng jūn bài shāng, jí yù hóu wáng, gù guì tuō shì, suī bù zhòng xié, jīng shén nèi shāng, shēn bì bài wáng. Shǐ fù hòu pín, suī bù shāng xié, pí jiāo jīn qū, wěi bì wéi luán.
诊病有三项常法，一定要问贵贱：有的曾封为君侯而败伤，有的想做侯王；本来尊贵而失去了权势，即使没有感受邪气，精神已经内伤，身体必定败坏死亡。起初富有而后贫穷，即使没有邪气所伤，也会皮肤枯焦、筋脉屈曲，痿躄而成为挛急。
In diagnosis there are three constants: one must ask of noble and base, of him who was enfeoffed and then ruined, of him who would be a marquis or a king. One who was noble and has lost his power — though no evil strikes him, his spirit is injured within, and his body will surely fail and die. One who was rich at first and poor after — though no evil injures him, his skin is scorched, his sinews bend, and he wastes and stumbles into contraction.
9
醫不能嚴，不能動神，外爲柔弱，亂至失常，病不能移，則醫事不行，此治之四過也。
医不能严，不能动神，外为柔弱，乱至失常，病不能移，则医事不行，此治之四过也。 Yī bù néng yán, bù néng dòng shén, wài wéi róu ruò, luàn zhì shī cháng, bìng bù néng yí, zé yī shì bù xíng, cǐ zhì zhī sì guò yě.
医生不能严肃自持，不能感动病人的神气，外表做出柔弱随顺的样子，以致扰乱而失去常度，病不能移去，医事就不能施行，这是医治上的第四种过失。
The physician cannot be stern, cannot stir the spirit; outwardly he makes himself soft and yielding, until disorder comes and the constant is lost; the illness cannot be shifted, and the affairs of medicine do not proceed — this is the fourth error of treatment.
10
凡診者，必知終始，有知餘緒，切脉問名，當合男女，離絶菀結，憂恐喜怒，五藏空虚，血氣離守，工不能知，何術之語？
凡诊者，必知终始，有知余绪，切脉问名，当合男女，离绝菀结，忧恐喜怒，五藏空虚，血气离守，工不能知，何术之语？ Fán zhěn zhě, bì zhī zhōng shǐ, yǒu zhī yú xù, qiè mài wèn míng, dāng hé nán nǚ, lí jué yùn jié, yōu kǒng xǐ nù, wǔ zàng kōng xū, xuè qì lí shǒu, gōng bù néng zhī, hé shù zhī yǔ?
凡是诊病，一定要知道疾病的终始，还要知道它的余绪；切脉问名，应当结合男女的差异；离别断绝、郁结不解，忧愁恐惧喜怒，五藏空虚，血气离散而不能守位——医生如果不知道这些，还谈什么医术呢？
In every diagnosis one must know the end and the beginning, and know the remaining threads as well; in feeling the pulse and asking the name one must fit it to man and woman; parting and cutting off, pent-up knots, grief and fear, joy and rage, the five viscera empty, the blood and qi scattered and not keeping their place — if the craftsman cannot know these, what art is there to speak of?
11
嘗富大傷，斬筋絶脉，身體復行，令澤不息，故傷敗結，留薄歸陽，膿積寒炅。粗工治之，亟刺陰陽，身體解散，四支轉筋，死日有期。
尝富大伤，斩筋绝脉，身体复行，令泽不息，故伤败结，留薄归阳，脓积寒炅。粗工治之，亟刺阴阳，身体解散，四支转筋，死日有期。 Cháng fù dà shāng, zhǎn jīn jué mài, shēn tǐ fù xíng, lìng zé bù xī, gù shāng bài jié, liú bó guī yáng, nóng jī hán jiǒng. Cū gōng zhì zhī, qì cì yīn yáng, shēn tǐ jiě sàn, sì zhī zhuǎn jīn, sǐ rì yǒu qī.
曾经富有而遭受大伤，筋被斩断、脉被阻绝，身体虽然还能行动，却使润泽不能继续；所以伤败之气结聚，留薄而归于阳分，脓血积聚，寒热交作。粗率的医生治疗时，屡次针刺阴阳诸经，身体因而解散，四肢转筋，死的日期就有定数了。
One who was rich and has suffered a great injury: his sinews are cut, his channels severed; his body still moves about, but the moistening does not continue. So what is injured and ruined gathers into a knot, lingers thinly and returns to the yang, and pus collects with cold and heat. The coarse craftsman treats it by needling yin and yang again and again; the body loosens and scatters, the four limbs cramp, and the day of death has its term.
12
醫不能明，不問所發，唯言死日，亦爲粗工，此治之五過也。凡此五者，皆受術不通，人事不明也。
医不能明，不问所发，唯言死日，亦为粗工，此治之五过也。凡此五者，皆受术不通，人事不明也。 Yī bù néng míng, bù wèn suǒ fā, wéi yán sǐ rì, yì wéi cū gōng, cǐ zhì zhī wǔ guò yě. Fán cǐ wǔ zhě, jiē shòu shù bù tōng, rén shì bù míng yě.
医生不能明察，不追问病是怎么发生的，只说死的日期，也是粗工，这是医治上的第五种过失。这五种过失，都是因为接受医术不通达、对人事不明察。
The physician cannot see clearly, does not ask how the illness arose, and speaks only of the day of death — he too is a coarse craftsman, and this is the fifth error of treatment. All five of these come of receiving the art without penetrating it, and of not understanding human affairs.
Gù yuē: shèng rén zhī zhì bìng yě, bì zhī tiān dì yīn yáng, sì shí jīng jì, wǔ zàng liù fǔ, cí xióng biǎo lǐ, cì jiǔ biān shí, dú yào suǒ zhǔ, cóng róng rén shì, yǐ míng jīng dào, guì jiàn pín fù, gè yì pǐn lǐ, wèn nián shào zhǎng, yǒng qiè zhī lǐ, shěn yú fēn bù, zhī bìng běn shǐ, bā zhèng jiǔ hòu, zhěn bì fù yǐ.
所以说：圣人治病，一定知道天地的阴阳、四时的经纪、五藏六府、雌雄表里，以及刺灸砭石和毒药各自的主治；从容地考察人事，以明晓经道；贵贱贫富，各有不同的品类和条理；问明年少的和年长的，以及勇敢与怯弱的道理；审察分部，知道疾病的本始；八正九候，诊察必定与之相符。
Therefore it is said: when the sage treats illness he must know the yin and yang of heaven and earth, the ordering of the four seasons, the five viscera and six receptacles, the female and the male, the outer and the inner, and what needling, moxa, stone and potent drugs each govern; he takes human affairs at ease, so as to make clear the way of the canon; noble and base, rich and poor have each their differing kinds and principles; he asks whether a man is young or grown, and the principle of courage and cowardice; he examines the divisions, knows the root and beginning of the illness, and in the eight upright and the nine indicators his diagnosis must match.
14
治病之道，氣内爲寶，循求其理。求之不得，過在表裏。守數據治，無失俞理。能行此術，終身不殆。不知俞理，五藏菀熟，癰發六府。診病不審，是謂失常。謹守此治，與經相明。
治病之道，气内为宝，循求其理。求之不得，过在表里。守数据治，无失俞理。能行此术，终身不殆。不知俞理，五藏菀熟，痈发六府。诊病不审，是谓失常。谨守此治，与经相明。 Zhì bìng zhī dào, qì nèi wéi bǎo, xún qiú qí lǐ. Qiú zhī bù dé, guò zài biǎo lǐ. Shǒu shù jù zhì, wú shī shù lǐ. Néng xíng cǐ shù, zhōng shēn bù dài. Bù zhī shù lǐ, wǔ zàng yùn shú, yōng fā liù fǔ. Zhěn bìng bù shěn, shì wèi shī cháng. Jǐn shǒu cǐ zhì, yǔ jīng xiāng míng.
治病的方法，以气内守为宝，依循而探求其中的道理。探求而得不到，过失就在表里之间。守住法数、依据病情施治，不要违失俞穴的道理。能够施行这种医术，终身不会危殆。不知道俞穴的道理，五藏就会郁结化热，痈肿发于六府。诊病不审慎，就叫作失常。谨守这种治法，就能与经义互相发明。
In the way of treating illness, the qi kept within is the treasure; one follows and seeks out its principle. Seek it and not find it, and the fault lies in the outer and the inner. Keep to the numbers and treat according to them, and do not miss the principle of the transport points. Able to practise this art, one is never in danger all one’s life. Not knowing the principle of the transport points, the five viscera are pent up and ripen, and abscesses break out in the six receptacles. To diagnose without care is called losing the constant. Keep this treatment carefully, and it will be clear together with the canon.
Shàng jīng xià jīng, kuí duó yīn yáng, qí héng wǔ zhōng, jué yǐ míng táng, shěn yú zhōng shǐ, kě yǐ héng xíng.
上经、下经，揆度阴阳，奇恒与五中，以明堂来决断，审察终始，就可以通行无阻。
The upper canon and the lower canon, measuring yin and yang, the extraordinary and the constant and the five within, decided by the Hall of Light, examined from end to beginning — thus one may walk where one will.