1
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.
黄帝问岐伯说：针刺的法则，一定要先本于神。血、脉、营、气、精、神，这是五脏所藏的东西。等到它们淫泆而离开五脏，就会精气散失，魂魄飞扬，志意恍乱，智虑离开身体，是什么原因造成这样的？是夭折的罪过，还是人的过失？什么叫德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请问其中的缘故。
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.
2
歧伯答曰：天之在我者，德也；地之在我者，氣也。德流氣薄而生者也。
歧伯答曰：天之在我者，德也；地之在我者，气也。德流气薄而生者也。 Qí Bó dá yuē: tiān zhī zài wǒ zhě, dé yě; dì zhī zài wǒ zhě, qì yě. dé liú qì bó ér shēng zhě yě.
岐伯回答说：天加给我的，是德；地加给我的，是气。德流行、气敷布，人才生成。
Qi Bo replied: what Heaven places in me is virtue; what Earth places in me is qi. Virtue flows and qi presses, and so one is born.
3
故生之來謂之精，兩精相搏謂之神，隨神往來者謂之魂，並精而出入者，謂之魄。所以任物者，謂之心，心有所憶謂之意，意之所存謂之志，因志而存變謂之思，因思而遠慕謂之慮，因慮而處物謂之智。
故生之来谓之精，两精相搏谓之神，随神往来者谓之魂，并精而出入者，谓之魄。所以任物者，谓之心，心有所忆谓之意，意之所存谓之志，因志而存变谓之思，因思而远慕谓之虑，因虑而处物谓之智。 gù shēng zhī lái wèi zhī jīng, liǎng jīng xiāng bó wèi zhī shén, suí shén wǎng lái zhě wèi zhī hún, bìng jīng ér chū rù zhě, wèi zhī pò. suǒ yǐ rèn wù zhě, wèi zhī xīn, xīn yǒu suǒ yì wèi zhī yì, yì zhī suǒ cún wèi zhī zhì, yīn zhì ér cún biàn wèi zhī sī, yīn sī ér yuǎn mù wèi zhī lǜ, yīn lǜ ér chǔ wù wèi zhī zhì.
所以生命由来叫作精，两精相合叫作神，随神往来的叫作魂，并合精气而出入的叫作魄。用来担当外物的叫作心，心有所忆念叫作意，意所存留叫作志，因志而存有变通叫作思，因思而向远处企慕叫作虑，因虑而处理事物叫作智。
That by which life comes is called essence; when the two essences join, it is called spirit; that which comes and goes with the spirit is called hun; that which enters and leaves together with the essence is called po. That which takes charge of things is called the heart; when the heart remembers, it is called intention; where intention is kept, it is called will; when will keeps a capacity for change, it is called thought; when thought reaches far in longing, it is called deliberation; when deliberation deals with things, it is called wisdom.
4
故智者之養生也，必順四時而適寒暑，和喜怒而安居處，節陰陽而調剛柔。如是，則僻邪不至，長生久視。
故智者之养生也，必顺四时而适寒暑，和喜怒而安居处，节阴阳而调刚柔。如是，则僻邪不至，长生久视。 gù zhì zhě zhī yǎng shēng yě, bì shùn sì shí ér shì hán shǔ, hé xǐ nù ér ān jū chù, jié yīn yáng ér tiáo gāng róu. rú shì, zé pì xié bù zhì, cháng shēng jiǔ shì.
所以明智的人养生，必定顺应四时而适应寒暑，调和喜怒而安于居处，节制阴阳而调和刚柔。这样，邪僻之气就不能侵犯，可以长生久视。
Therefore the wise man’s care of life follows the four seasons and suits cold and heat, harmonises joy and anger and rests in his dwelling, moderates yin and yang and tunes the hard and the soft. Thus perverse evil does not reach him, and he lives long and sees far.
5
是故怵惕思慮者，則傷神，神傷則恐懼流淫而不止。因悲哀動中者，竭絶而失生。喜樂者，神憚散而不藏。愁憂者，氣閉塞而不行。盛怒者，迷惑而不治。恐懼者，神蕩憚而不收。
是故怵惕思虑者，则伤神，神伤则恐惧流淫而不止。因悲哀动中者，竭绝而失生。喜乐者，神惮散而不藏。愁忧者，气闭塞而不行。盛怒者，迷惑而不治。恐惧者，神荡惮而不收。 shì gù chù tì sī lǜ zhě, zé shāng shén, shén shāng zé kǒng jù liú yín ér bù zhǐ. yīn bēi āi dòng zhōng zhě, jié jué ér shī shēng. xǐ lè zhě, shén dàn sàn ér bù zàng. chóu yōu zhě, qì bì sāi ér bù xíng. shèng nù zhě, mí huò ér bù zhì. kǒng jù zhě, shén dàng dàn ér bù shōu.
所以怵惕思虑的，就伤神，神伤了就恐惧流淫而不能自止。因悲哀动中的，会竭绝而丧失生命。喜乐的，神惮散而不能收藏。愁忧的，气闭塞而不能运行。盛怒的，迷惑而不能治理。恐惧的，神动荡惮惧而不能收敛。
Hence one who is anxious and apprehensive in thought injures the spirit, and when the spirit is injured fear flows out and cannot be stopped. One whom grief moves within is cut off and loses life. In joy, the spirit scatters loosely and is not stored. In sorrow, the qi is blocked and does not move. In great anger, one is confused and cannot govern. In fear, the spirit is shaken and alarmed and does not gather.
6
心怵愓思慮則傷神，神傷則恐懼自失，破䐃脱肉，毛悴色夭，死于冬。
心怵愓思虑则伤神，神伤则恐惧自失，破䐃脱肉，毛悴色夭，死于冬。 xīn chù dàng sī lǜ zé shāng shén, shén shāng zé kǒng jù zì shī, pò jiǒng tuō ròu, máo cuì sè yāo, sǐ yú dōng.
心怵惕思虑就伤神，神伤了就恐惧而自失，破䐃脱肉，毛悴色夭，死在冬季。
When the heart is apprehensive and anxious in thought, the spirit is injured; when the spirit is injured there is fear and self-loss, the flesh of the elbow and knee breaks and the flesh wastes, the hair withers and the complexion fades, and death comes in winter.
7
脾愁憂而不解則傷意，意傷則悗亂，四肢不舉，毛悴色夭，死於春。
脾愁忧而不解则伤意，意伤则悗乱，四肢不举，毛悴色夭，死于春。
pí chóu yōu ér bù jiě zé shāng yì, yì shāng zé mán luàn, sì zhī bù jǔ, máo cuì sè yāo, sǐ yú chūn.
脾愁忧而不解就伤意，意伤了就悗乱，四肢不能举动，毛悴色夭，死在春季。
When the spleen is sorrowful and cannot be released, intention is injured; when intention is injured there is confusion, the four limbs cannot be raised, the hair withers and the complexion fades, and death comes in spring.
8
肝悲哀動中則傷魂，魂傷則狂忘不精，不精則不正當人，陰縮而攣筋，兩脅骨不舉，毛悴色夭，死於秋。
肝悲哀动中则伤魂，魂伤则狂忘不精，不精则不正当人，阴缩而挛筋，两胁骨不举，毛悴色夭，死于秋。 gān bēi āi dòng zhōng zé shāng hún, hún shāng zé kuáng wàng bù jīng, bù jīng zé bù zhèng dāng rén, yīn suō ér luán jīn, liǎng xié gǔ bù jǔ, máo cuì sè yāo, sǐ yú qiū.
肝悲哀动中就伤魂，魂伤了就狂妄而不精明，不精明就不能正当地待人，阴器萎缩而筋脉挛急，两胁骨不能举动，毛悴色夭，死在秋季。
When the liver is moved by grief within, the hun is injured; when the hun is injured there is madness and forgetfulness without clarity, and without clarity one cannot face others rightly; the genitals shrink and the sinews contract, the bones of the two flanks cannot be raised, the hair withers and the complexion fades, and death comes in autumn.
9
肺喜樂無極則傷魄，魄傷則狂，狂者意不存人，皮革焦，毛悴色夭，死於夏。
肺喜乐无极则伤魄，魄伤则狂，狂者意不存人，皮革焦，毛悴色夭，死于夏。 fèi xǐ lè wú jí zé shāng pò, pò shāng zé kuáng, kuáng zhě yì bù cún rén, pí gé jiāo, máo cuì sè yāo, sǐ yú xià.
肺喜乐无极就伤魄，魄伤了就发狂，发狂的人神意不存于人，皮肤干枯，毛悴色夭，死在夏季。
When the lung is joyful without limit, the po is injured; when the po is injured there is madness, and the mad man’s mind does not remain with others; the skin and hide are scorched, the hair withers and the complexion fades, and death comes in summer.
10
腎盛怒而不止則傷志，志傷則喜忘其前言，腰脊不可以俛仰屈伸，毛悴色夭，死於季夏。
肾盛怒而不止则伤志，志伤则喜忘其前言，腰脊不可以俛仰屈伸，毛悴色夭，死于季夏。 shèn shèng nù ér bù zhǐ zé shāng zhì, zhì shāng zé xǐ wàng qí qián yán, yāo jí bù kě yǐ fǔ yǎng qū shēn, máo cuì sè yāo, sǐ yú jì xià.
肾盛怒而不止就伤志，志伤了就常常忘记从前说过的话，腰脊不能俯仰屈伸，毛悴色夭，死在季夏。
When the kidney is in great anger that does not stop, the will is injured; when the will is injured one forgets what was said before, the lower back and spine cannot bend or stretch, the hair withers and the complexion fades, and death comes in late summer.
kǒng jù ér bù jiě zé shāng jīng, jīng shāng zé gǔ suān wěi jué, jīng shí zì xià.
恐惧而不解就伤精，精伤了就骨酸痿厥，精时常自行泄下。
When fear is not released, the essence is injured; when the essence is injured there is aching of the bones and limpness with reversal, and the essence flows down of itself from time to time.
12
是故五藏主藏精者也，不可傷，傷則失守而陰虚，陰虚則無氣，無氣則死矣。
是故五藏主藏精者也，不可伤，伤则失守而阴虚，阴虚则无气，无气则死矣。 shì gù wǔ zàng zhǔ cáng jīng zhě yě, bù kě shāng, shāng zé shī shǒu ér yīn xū, yīn xū zé wú qì, wú qì zé sǐ yǐ.
所以五脏是主藏精的，不可损伤，伤了就失守而阴虚，阴虚就没有气，没有气就死了。
Therefore the five zang are what store the essence, and they must not be injured; if injured, they lose their guard and yin becomes deficient, and when yin is deficient there is no qi, and without qi there is death.
13
是故用鍼者，察觀病人之態，以知精神魂魄之存亡得失之意。五者以傷，鍼不可以治之也。
是故用针者，察观病人之态，以知精神魂魄之存亡得失之意。五者以伤，针不可以治之也。 shì gù yòng zhēn zhě, chá guān bìng rén zhī tài, yǐ zhī jīng shén hún pò zhī cún wáng dé shī zhī yì. wǔ zhě yǐ shāng, zhēn bù kě yǐ zhì zhī yě.
所以用针的人，要观察病人的神态，从而知道精神魂魄的存亡得失之意。这五样已经受伤，针就不能治了。
Therefore one who uses the needle observes the patient’s bearing, so as to know whether spirit, essence, hun and po are present or lost, kept or taken. When these five are injured, the needle cannot cure them.
gān cáng xuè, xuè shè hún, gān qì xū zé kǒng, shí zé nù.
肝藏血，血舍魂，肝气虚就恐惧，实则发怒。
The liver stores blood and the blood houses the hun; when the liver qi is deficient there is fear, when excessive there is anger.
15
脾藏營，營舍意，脾氣虚則四肢不用，五藏不安，實則腹脹，經溲不利。
脾藏营，营舍意，脾气虚则四肢不用，五藏不安，实则腹胀，经溲不利。 pí cáng yíng, yíng shè yì, pí qì xū zé sì zhī bù yòng, wǔ zàng bù ān, shí zé fù zhàng, jīng sōu bù lì.
脾藏营，营舍意，脾气虚就四肢不用、五脏不安，实则腹胀、小便不利。
The spleen stores ying and the ying houses intention; when the spleen qi is deficient the four limbs are useless and the five zang are unsettled; when excessive there is fullness of the abdomen and the water does not pass freely.
16
心藏脉，脉舍神，心氣虚則悲，實則笑不休。
心藏脉，脉舍神，心气虚则悲，实则笑不休。 xīn zàng mài, mài shè shén, xīn qì xū zé bēi, shí zé xiào bù xiū.
心藏脉，脉舍神，心气虚就悲，实则笑不休。
The heart stores the vessels and the vessels house the spirit; when the heart qi is deficient there is grief, when excessive there is unending laughter.
fèi cáng qì, qì shè pò, fèi qì xū zé bí sāi bù lì, shǎo qì, shí zé chuǎn hè, xiōng yíng yǎng xī.
肺藏气，气舍魄，肺气虚就鼻塞不利、少气，实则喘喝、胸盈仰息。
The lung stores qi and the qi houses the po; when the lung qi is deficient the nose is blocked and there is scant qi; when excessive there is panting and gasping, the chest is full and one breathes with the head thrown back.
shèn cáng jīng, jīng shè zhì, shèn qì xū zé jué, shí zé zhàng, wǔ zàng bù ān. bì shěn wǔ zàng zhī bìng xíng, yǐ zhī qí qì zhī xū shí, jǐn ér tiáo zhī yě.
肾藏精，精舍志，肾气虚就厥，实则胀、五脏不安。一定要审察五脏的病形，从而知道它的气的虚实，谨慎地加以调治。
The kidney stores essence and the essence houses the will; when the kidney qi is deficient there is reversal, when excessive there is swelling and the five zang are unsettled. One must examine the disease forms of the five zang, so as to know the excess and deficiency of their qi, and carefully harmonise them.