1
黃帝曰：陰陽者，天地之道也，萬物之綱紀，變化之父母，生殺之本始，神明之府也。治病必求於本。
黄帝曰：阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也。治病必求于本。
huáng dì yuē: yīn yáng zhě, tiān dì zhī dào yě, wàn wù zhī gāng jì, biàn huà zhī fù mǔ, shēng shā zhī běn shǐ, shén míng zhī fǔ yě. zhì bìng bì qiú yú běn.
黄帝说：阴阳是天地运行的根本规律，是统摄万物的纲领，是一切变化的源头，是生长与消亡的起始，也是神明所居之处。治疗疾病，一定要从根本上求。
The Yellow Emperor says: yin and yang are the Way of heaven and earth, the framework of the myriad things, the father and mother of all change, the root and beginning of life and death, and the storehouse of spirit brightness. In treating illness one must always seek the root.
2
故積陽爲天，積陰爲地。陰靜陽躁，陽生陰長，陽殺陰藏。陽化氣，陰成形。
故积阳为天，积阴为地。阴静阳躁，阳生阴长，阳杀阴藏。阳化气，阴成形。
gù jī yáng wéi tiān, jī yīn wéi dì. yīn jìng yáng zào, yáng shēng yīn zhǎng, yáng shā yīn cáng. yáng huà qì, yīn chéng xíng.
所以阳气积聚在上而成为天，阴气凝聚在下而成为地。阴主安静，阳主躁动；阳主生发，阴主长养；阳主肃杀，阴主闭藏。阳能化生无形之气，阴能构成有形之体。
Thus yang accumulated makes heaven; yin accumulated makes earth. Yin is still, yang is restless; yang engenders, yin nourishes; yang destroys, yin stores. Yang transforms into qi, yin completes into form.
hán jí shēng rè, rè jí shēng hán, hán qì shēng zhuó, rè qì shēng qīng. qīng qì zài xià, zé shēng sūn xiè; zhuó qì zài shàng, zé shēng chēn zhàng. cǐ yīn yáng fǎn zuò, bìng zhī nì cóng yě.
寒到极点会化生热，热到极点会化生寒。寒气凝滞而生浊阴，热气升散而生清阳。清阳之气本该上升，反而陷在下，就会发生飧泄；浊阴之气本该下降，反而逆在上，就会发生胀满。这就是阴阳的反向运行，也是疾病顺逆变化的由来。
Cold at its extreme engenders heat; heat at its extreme engenders cold. Cold qi produces turbidity, hot qi produces clarity. When clear qi stays below, pouring diarrhoea results; when turbid qi stays above, distension results. This is yin and yang acting in reverse — the rebellion and compliance of disease.
gù qīng yáng wéi tiān, zhuó yīn wéi dì. dì qì shàng wéi yún, tiān qì xià wéi yǔ, yǔ chū dì qì, yún chū tiān qì. gù qīng yáng chū shàng qiào, zhuó yīn chū xià qiào. qīng yáng fā còu lǐ, zhuó yīn zǒu wǔ zàng; qīng yáng shí sì zhī, zhuó yīn guī liù fǔ.
所以清阳轻清而上升为天，浊阴重浊而下凝为地。地气蒸发上升成为云，天气凝降下落成为雨；雨虽从天而降，却本于地气；云虽浮于天空，却成于天气。人身也是如此：清阳出于上窍，即耳目口鼻，浊阴出于下窍，即前后二阴；清阳发散于腠理，浊阴内走于五藏；清阳充实于四肢，浊阴归藏于六府。
Thus clear yang is heaven and turbid yin is earth. Earth qi rising becomes cloud; heaven qi descending becomes rain. Rain issues from earth qi, cloud from heaven qi. Therefore clear yang exits by the upper orifices, turbid yin by the lower orifices. Clear yang spreads through the interstices, turbid yin travels to the five viscera; clear yang fills the four limbs, turbid yin returns to the six bowels.
shuǐ wéi yīn, huǒ wéi yáng. yáng wéi qì, yīn wéi wèi. wèi guī xíng, xíng guī qì. qì guī jīng, jīng guī huà. jīng sì qì, xíng sì wèi. huà shēng jīng, qì shēng xíng. wèi shāng xíng, qì shāng jīng. jīng huà wéi qì, qì shāng yú wèi.
水属阴，火属阳。阳表现为无形之气，阴表现为有形之味。五味滋养形体，形体又仰赖阳气；阳气化为精，精又归于化育。精以气为养料，形以味为养料。化育生成精，阳气生成形。味太过反伤形体，气太过反伤精；精可以化为气，而气也会被味所伤。
Water is yin, fire is yang. Yang is qi, yin is flavour. Flavour returns to form, form returns to qi. Qi returns to essence, essence returns to transformation. Essence feeds on qi, form feeds on flavour. Transformation engenders essence, qi engenders form. Flavour damages form, qi damages essence. Essence transforms into qi, and qi is damaged by flavour.
6
陰味出下竅，陽氣出上竅。味厚者爲陰，薄爲陰之陽。氣厚者爲陽，薄爲陽之陰。味厚則泄，薄則通。氣薄則發泄，厚則發熱。
阴味出下窍，阳气出上窍。味厚者为阴，薄为阴之阳。气厚者为阳，薄为阳之阴。味厚则泄，薄则通。气薄则发泄，厚则发热。
yīn wèi chū xià qiào, yáng qì chū shàng qiào. wèi hòu zhě wéi yīn, bó wéi yīn zhī yáng. qì hòu zhě wéi yáng, bó wéi yáng zhī yīn. wèi hòu zé xiè, bó zé tōng. qì bó zé fā xiè, hòu zé fā rè.
味属阴，所以从下窍排出；气属阳，所以从上窍宣发。味浓厚的属纯阴，味淡薄的属阴中之阳；气厚盛的属纯阳，气淡薄的属阳中之阴。味厚重则使人泄泻，味淡薄则使人通利；气淡薄则能发散宣泄，气厚盛则助长发热。
Yin flavour exits through the lower orifices, yang qi through the upper. A thick flavour is yin, a thin one the yang within yin. A thick qi is yang, a thin one the yin within yang. Thick flavour drains; thin flavour frees the passage. Thin qi disperses and vents; thick qi generates heat.
zhuàng huǒ zhī qì shuāi, shào huǒ zhī qì zhuàng. zhuàng huǒ sì qì, qì sì shào huǒ. zhuàng huǒ sàn qì, shào huǒ shēng qì.
亢盛之火，即壮火，会耗损人体之气而使之衰弱，温和之火，即少火，能充养人体之气而使之壮盛。壮火侵蚀消耗气，气反而仰赖少火的温养；壮火耗散气，少火则生化气。
The qi of vigorous fire declines; the qi of gentle fire flourishes. Vigorous fire consumes qi, while qi feeds on gentle fire. Vigorous fire scatters qi; gentle fire engenders qi.
8
氣味辛甘發散爲陽，酸苦涌泄爲陰。陰勝則陽病；陽勝則陰病。陽勝則熱，陰勝則寒。重寒則熱，重熱則寒。寒傷形，熱傷氣，氣傷痛，形傷腫。
气味辛甘发散为阳，酸苦涌泄为阴。阴胜则阳病；阳胜则阴病。阳胜则热，阴胜则寒。重寒则热，重热则寒。寒伤形，热伤气，气伤痛，形伤肿。
qì wèi xīn gān fā sàn wéi yáng, suān kǔ yǒng xiè wéi yīn. yīn shèng zé yáng bìng; yáng shèng zé yīn bìng. yáng shèng zé rè, yīn shèng zé hán. chóng hán zé rè, chóng rè zé hán. hán shāng xíng, rè shāng qì, qì shāng tòng, xíng shāng zhǒng.
气味之中，辛味甘味能发散，属阳；酸味苦味能涌吐、泄下，属阴。阴气偏盛就使阳受损而发病，阳气偏盛就使阴受损而发病。阳偏盛就发热，阴偏盛就恶寒。寒到极点反见热象，热到极点反见寒象。寒邪伤形体，热邪伤气；气受伤则疼痛，形受伤则肿胀。
Among the qi and flavours, acrid and sweet disperse and vent, and so are yang; sour and bitter make one vomit and drain, and so are yin. When yin prevails, yang is diseased; when yang prevails, yin is diseased. Yang prevailing gives heat, yin prevailing gives cold. Doubled cold gives heat, doubled heat gives cold. Cold damages form, heat damages qi; qi damaged gives pain, form damaged gives swelling.
9
故先痛而後腫者，氣傷形也；先腫而後痛者，形傷氣也。風勝則動，熱勝則腫，燥勝則乾，寒勝則浮，濕勝則濡寫。
故先痛而后肿者，气伤形也；先肿而后痛者，形伤气也。风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泻。
gù xiān tòng ér hòu zhǒng zhě, qì shāng xíng yě; xiān zhǒng ér hòu tòng zhě, xíng shāng qì yě. fēng shèng zé dòng, rè shèng zé zhǒng, zào shèng zé gān, hán shèng zé fú, shī shèng zé rú xiè.
所以先痛而后肿的，是气分先伤进而累及形体；先肿而后痛的，是形体先伤进而累及气分。风邪偏盛则肢体动摇，热邪偏盛则红肿，燥邪偏盛则干枯，寒邪偏盛则浮肿，湿邪偏盛则水泻。
Thus when pain comes first and swelling after, qi has damaged form; when swelling comes first and pain after, form has damaged qi. Wind prevailing gives movement; heat prevailing gives swelling; dryness prevailing gives desiccation; cold prevailing gives floating oedema; dampness prevailing gives watery diarrhoea.
10
天有四時五行，以生長收藏，以生寒暑燥濕風。人有五藏化五氣，以生喜怒悲憂恐。
天有四时五行，以生长收藏，以生寒暑燥湿风。人有五藏化五气，以生喜怒悲忧恐。
tiān yǒu sì shí wǔ xíng, yǐ shēng zhǎng shōu cáng, yǐ shēng hán shǔ zào shī fēng. rén yǒu wǔ zàng huà wǔ qì, yǐ shēng xǐ nù bēi yōu kǒng.
天有春夏秋冬四时与木火土金水五行，由此而有生长收藏的节序，也由此产生寒、暑、燥、湿、风五种气候。人有五脏，五脏化生出五脏之气，由此产生喜、怒、悲、忧、恐五种情志。
Heaven has the four seasons and the five phases, and thereby growth, flourishing, gathering and storage; and thereby cold, heat, dryness, dampness and wind. The human has five viscera which transform five qi, and thereby joy, anger, sorrow, anxiety and fear.
11
故喜怒傷氣，寒暑傷形。暴怒傷陰，暴喜傷陽。厥氣上行，滿脉去形。
故喜怒伤气，寒暑伤形。暴怒伤阴，暴喜伤阳。厥气上行，满脉去形。
gù xǐ nù shāng qì, hán shǔ shāng xíng. bào nù shāng yīn, bào xǐ shāng yáng. jué qì shàng xíng, mǎn mài qù xíng.
所以喜怒等情志过激会损伤气分，寒暑等外邪会损伤形体。突然大怒损伤阴血，突然大喜损伤阳气。逆乱之气上冲，充满经脉，使神气离开形体。
Thus joy and anger damage qi; cold and heat damage form. Sudden rage damages yin, sudden joy damages yang. Rebellious qi rises upward, filling the vessels and driving the spirit from the form.
12
喜怒不節，寒暑過度，生乃不固。故重陰必陽，重陽必陰。
喜怒不节，寒暑过度，生乃不固。故重阴必阳，重阳必阴。
xǐ nù bù jié, hán shǔ guò dù, shēng nǎi bù gù. gù chóng yīn bì yáng, chóng yáng bì yīn.
情志不加节制，寒暑不知避忌而过度，生命就不能稳固。所以阴盛到极点必然转化为阳，阳盛到极点必然转化为阴。
When joy and anger are without restraint and cold and heat are endured to excess, life is no longer secure. Thus doubled yin necessarily becomes yang, and doubled yang necessarily becomes yin.
13
故曰：冬傷於寒，春必溫病；春傷於風，夏生飱泄；夏傷於暑，秋必痎瘧；秋傷於濕，冬生欬嗽。
故曰：冬伤于寒，春必温病；春伤于风，夏生飧泄；夏伤于暑，秋必痎疟；秋伤于湿，冬生咳嗽。
gù yuē: dōng shāng yú hán, chūn bì wēn bìng; chūn shāng yú fēng, xià shēng sūn xiè; xià shāng yú shǔ, qiū bì jiē nüè; qiū shāng yú shī, dōng shēng ké sou.
所以说：冬天被寒邪所伤，春天必定发为温病；春天被风邪所伤，夏天会生飧泄；夏天被暑邪所伤，秋天必定发为疟疾；秋天被湿邪所伤，冬天会生咳嗽。
Thus it is said: harmed by cold in winter, one will have warmth disease in spring; harmed by wind in spring, one will have pouring diarrhoea in summer; harmed by summer heat in summer, one will have malarial illness in autumn; harmed by dampness in autumn, one will have coughing in winter.
14
帝曰：余聞上古聖人，論理人形，列别藏府，端絡經脉，會通六合，各從其經，氣穴所發，各有處名。谿谷屬骨，皆有所起，分部逆從，各有條理。四時陰陽，盡有經紀，外内之應，皆有表裏，其信然乎？
帝曰：余闻上古圣人，论理人形，列别藏府，端络经脉，会通六合，各从其经，气穴所发，各有处名。溪谷属骨，皆有所起，分部逆从，各有条理。四时阴阳，尽有经纪，外内之应，皆有表里，其信然乎？
dì yuē: yú wén shàng gǔ shèng rén, lùn lǐ rén xíng, liè bié zàng fǔ, duān luò jīng mài, huì tōng liù hé, gè cóng qí jīng, qì xué suǒ fā, gè yǒu chù míng. xī gǔ shǔ gǔ, jiē yǒu suǒ qǐ, fēn bù nì cóng, gè yǒu tiáo lǐ. sì shí yīn yáng, jìn yǒu jīng jì, wài nèi zhī yìng, jiē yǒu biǎo lǐ, qí xìn rán hū?
黄帝说：我听说上古的圣人，论述人体的形态，分别排列藏府，端理经脉的联属，会通四方上下六合，使各归其经；气穴所发之处，各有固定的名称；肌肉交会的溪谷连属于骨，都有起始之处；皮部经络的分布，或逆或从，各有条理；四时阴阳的变化，都有一定的常度；人体内外相应，都有表里相合的关系。这些说法确实如此吗？
The Emperor says: I have heard that the sages of high antiquity discussed the patterns of the human form, set out and distinguished the viscera and bowels, ordered the network of the channels, and brought the six conjunctions into communication, each following its own channel; that the places where the qi and the acupoints emerge each have their names; that the ravines and valleys belonging to the bones each have their origin; that the divisions, the rebellious and the compliant, each have their order; that the yin and yang of the four seasons all have their fixed measure; and that the correspondence of outer and inner all has its outer and inner aspect. Is this indeed so?
15
歧伯對曰：東方生風，風生木，木生酸，酸生肝，肝生筋，筋生心，肝主目，其在天爲𤣥，在人爲道，在地爲化，化生五味，道生智，𤣥生神，神在天爲風，在地爲木，在體爲筋，在藏爲肝，在色爲蒼，在音爲角，在聲爲呼，在變動爲握，在竅爲目，在味爲酸，在志爲怒。怒傷肝，悲勝怒；風傷筋，燥勝風，酸傷筋，辛勝酸。
歧伯对曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目，其在天为玄，在人为道，在地为化，化生五味，道生智，玄生神，神在天为风，在地为木，在体为筋，在藏为肝，在色为苍，在音为角，在声为呼，在变动为握，在窍为目，在味为酸，在志为怒。怒伤肝，悲胜怒；风伤筋，燥胜风，酸伤筋，辛胜酸。
qí bó duì yuē: dōng fāng shēng fēng, fēng shēng mù, mù shēng suān, suān shēng gān, gān shēng jīn, jīn shēng xīn, gān zhǔ mù, qí zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà, huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, shén zài tiān wéi fēng, zài dì wéi mù, zài tǐ wéi jīn, zài zàng wéi gān, zài sè wéi cāng, zài yīn wéi jué, zài shēng wéi hū, zài biàn dòng wéi wò, zài qiào wéi mù, zài wèi wéi suān, zài zhì wéi nù. nù shāng gān, bēi shèng nù; fēng shāng jīn, zào shèng fēng, suān shāng jīn, xīn shèng suān.
歧伯回答说：东方生风，风使木气生发，木气化生酸味，酸味滋养肝，肝滋养筋，筋又能养心，肝开窍于目。它在天表现为玄远幽深，在人表现为道，在地表现为化育；化育生成五味，道生成智慧，玄远生成神明。神在天为风，在地为木，在体为筋，在藏为肝，在色为苍青，在音为角，在声为呼，在病变为拘急握拳，在窍为目，在味为酸，在情志为怒。怒能伤肝，悲能克制怒；风能伤筋，燥能克制风；酸能伤筋，辛能克制酸。
Qi Bo replies: the east engenders wind, wind engenders wood, wood engenders sour, sour engenders the liver, the liver engenders the sinews, the sinews engender the heart, and the liver governs the eyes. In heaven it is the mysterious, in the human it is the Way, in earth it is transformation; transformation engenders the five flavours, the Way engenders wisdom, the mysterious engenders spirit. Spirit in heaven is wind, in earth is wood, in the body is sinew, in the viscera is the liver, in colour is green, in note is jue, in voice is calling, in movement is gripping, in orifice is the eye, in flavour is sour, in emotion is anger. Anger damages the liver, sorrow conquers anger; wind damages the sinews, dryness conquers wind; sour damages the sinews, acridity conquers sour.
16
南方生熱，熱生火，火生苦，苦生心，心生血，血生脾。心主舌。其在天爲熱，在地爲火，在體爲脉，在藏爲心，在色爲赤，在音爲徵，在聲爲笑，在變動爲憂，在竅爲舌，在味爲苦，在志爲喜。喜傷心，恐勝喜。熱傷氣，寒勝熱，苦傷氣，鹹勝苦。
南方生热，热生火，火生苦，苦生心，心生血，血生脾。心主舌。其在天为热，在地为火，在体为脉，在藏为心，在色为赤，在音为徵，在声为笑，在变动为忧，在窍为舌，在味为苦，在志为喜。喜伤心，恐胜喜。热伤气，寒胜热，苦伤气，咸胜苦。
nán fāng shēng rè, rè shēng huǒ, huǒ shēng kǔ, kǔ shēng xīn, xīn shēng xuè, xuè shēng pí. xīn zhǔ shé. qí zài tiān wéi rè, zài dì wéi huǒ, zài tǐ wéi mài, zài zàng wéi xīn, zài sè wéi chì, zài yīn wéi zhǐ, zài shēng wéi xiào, zài biàn dòng wéi yōu, zài qiào wéi shé, zài wèi wéi kǔ, zài zhì wéi xǐ. xǐ shāng xīn, kǒng shèng xǐ. rè shāng qì, hán shèng rè, kǔ shāng qì, xián shèng kǔ.
南方生热，热使火气生发，火气化生苦味，苦味滋养心，心主血，血又能养脾，心开窍于舌。它在天为热，在地为火，在体为脉，在藏为心，在色为赤，在音为徵，在声为笑，在病变为忧，在窍为舌，在味为苦，在情志为喜。喜能伤心，恐能克制喜；热能伤气，寒能克制热；苦能伤气，咸能克制苦。
The south engenders heat, heat engenders fire, fire engenders bitter, bitter engenders the heart, the heart engenders blood, blood engenders the spleen. The heart governs the tongue. In heaven it is heat, in earth it is fire, in the body it is the vessels, in the viscera it is the heart, in colour it is red, in note it is zhi, in voice it is laughter, in movement it is anxiety, in orifice it is the tongue, in flavour it is bitter, in emotion it is joy. Joy damages the heart, fear conquers joy; heat damages qi, cold conquers heat; bitter damages qi, saltiness conquers bitter.
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中央生濕，濕生土，土生甘，甘生脾，脾生肉，肉生肺。脾主口。其在天爲濕，在地爲土，在體爲肉，在藏爲脾，在色爲黃，在音爲宫，在聲爲歌，在變動爲噦，在竅爲口，在味爲甘，在志爲思。思傷脾，怒勝思；濕傷肉，風勝濕；甘傷肉，酸勝甘。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。脾主口。其在天为湿，在地为土，在体为肉，在藏为脾，在色为黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思。思伤脾，怒胜思；湿伤肉，风胜湿；甘伤肉，酸胜甘。
zhōng yāng shēng shī, shī shēng tǔ, tǔ shēng gān, gān shēng pí, pí shēng ròu, ròu shēng fèi. pí zhǔ kǒu. qí zài tiān wéi shī, zài dì wéi tǔ, zài tǐ wéi ròu, zài zàng wéi pí, zài sè wéi huáng, zài yīn wéi gōng, zài shēng wéi gē, zài biàn dòng wéi yuě, zài qiào wéi kǒu, zài wèi wéi gān, zài zhì wéi sī. sī shāng pí, nù shèng sī; shī shāng ròu, fēng shèng shī; gān shāng ròu, suān shèng gān.
中央生湿，湿使土气生发，土气化生甘味，甘味滋养脾，脾滋养肌肉，肌肉又能养肺，脾开窍于口。它在天为湿，在地为土，在体为肌肉，在藏为脾，在色为黄，在音为宫，在声为歌，在病变为哕，即干呕呃逆，在窍为口，在味为甘，在情志为思。思虑过度能伤脾，怒能克制思；湿能伤肉，风能克制湿；甘能伤肉，酸能克制甘。
The centre engenders dampness, dampness engenders earth, earth engenders sweet, sweet engenders the spleen, the spleen engenders flesh, flesh engenders the lung. The spleen governs the mouth. In heaven it is dampness, in earth it is earth, in the body it is flesh, in the viscera it is the spleen, in colour it is yellow, in note it is gong, in voice it is singing, in movement it is retching, in orifice it is the mouth, in flavour it is sweet, in emotion it is thought. Thought damages the spleen, anger conquers thought; dampness damages flesh, wind conquers dampness; sweet damages flesh, sour conquers sweet.
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西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生腎。肺主鼻。其在天爲燥，在地爲金，在體爲皮毛，在藏爲肺，在色爲白，在音爲商，在聲爲哭，在變動爲欬，在竅爲鼻，在味爲辛，在志爲憂。憂傷肺，喜勝憂；熱傷皮毛，寒勝熱；辛傷皮毛，苦勝辛。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。肺主鼻。其在天为燥，在地为金，在体为皮毛，在藏为肺，在色为白，在音为商，在声为哭，在变动为咳，在窍为鼻，在味为辛，在志为忧。忧伤肺，喜胜忧；热伤皮毛，寒胜热；辛伤皮毛，苦胜辛。
xī fāng shēng zào, zào shēng jīn, jīn shēng xīn, xīn shēng fèi, fèi shēng pí máo, pí máo shēng shèn. fèi zhǔ bí. qí zài tiān wéi zào, zài dì wéi jīn, zài tǐ wéi pí máo, zài zàng wéi fèi, zài sè wéi bái, zài yīn wéi shāng, zài shēng wéi kū, zài biàn dòng wéi ké, zài qiào wéi bí, zài wèi wéi xīn, zài zhì wéi yōu. yōu shāng fèi, xǐ shèng yōu; rè shāng pí máo, hán shèng rè; xīn shāng pí máo, kǔ shèng xīn.
西方生燥，燥使金气生发，金气化生辛味，辛味滋养肺，肺滋养皮毛，皮毛又能养肾，肺开窍于鼻。它在天为燥，在地为金，在体为皮毛，在藏为肺，在色为白，在音为商，在声为哭，在病变为咳，在窍为鼻，在味为辛，在情志为忧。忧能伤肺，喜能克制忧；热能伤皮毛，寒能克制热；辛能伤皮毛，苦能克制辛。
The west engenders dryness, dryness engenders metal, metal engenders acridity, acridity engenders the lung, the lung engenders skin and body hair, skin and body hair engender the kidney. The lung governs the nose. In heaven it is dryness, in earth it is metal, in the body it is skin and body hair, in the viscera it is the lung, in colour it is white, in note it is shang, in voice it is weeping, in movement it is coughing, in orifice it is the nose, in flavour it is acrid, in emotion it is anxiety. Anxiety damages the lung, joy conquers anxiety; heat damages skin and body hair, cold conquers heat; acridity damages skin and body hair, bitterness conquers acridity.
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北方生寒，寒生水，水生鹹，鹹生腎，腎生骨髓，髓生肝。腎主耳。其在天爲寒，在地爲水，在體爲骨，在藏爲腎，在色爲黑，在音爲羽，在聲爲呻，在變動爲慄，在竅爲耳，在味爲鹹，在志爲恐。恐傷腎，思勝恐；寒傷血，燥勝寒；鹹傷血，甘勝鹹。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。肾主耳。其在天为寒，在地为水，在体为骨，在藏为肾，在色为黑，在音为羽，在声为呻，在变动为栗，在窍为耳，在味为咸，在志为恐。恐伤肾，思胜恐；寒伤血，燥胜寒；咸伤血，甘胜咸。
běi fāng shēng hán, hán shēng shuǐ, shuǐ shēng xián, xián shēng shèn, shèn shēng gǔ suǐ, suǐ shēng gān. shèn zhǔ ěr. qí zài tiān wéi hán, zài dì wéi shuǐ, zài tǐ wéi gǔ, zài zàng wéi shèn, zài sè wéi hēi, zài yīn wéi yǔ, zài shēng wéi shēn, zài biàn dòng wéi lì, zài qiào wéi ěr, zài wèi wéi xián, zài zhì wéi kǒng. kǒng shāng shèn, sī shèng kǒng; hán shāng xuè, zào shèng hán; xián shāng xuè, gān shèng xián.
北方生寒，寒使水气生发，水气化生咸味，咸味滋养肾，肾滋养骨髓，髓又能养肝，肾开窍于耳。它在天为寒，在地为水，在体为骨，在藏为肾，在色为黑，在音为羽，在声为呻吟，在病变为战栗，在窍为耳，在味为咸，在情志为恐。恐能伤肾，思能克制恐；寒能伤血，燥能克制寒；咸能伤血，甘能克制咸。
The north engenders cold, cold engenders water, water engenders saltiness, saltiness engenders the kidney, the kidney engenders bone and marrow, marrow engenders the liver. The kidney governs the ear. In heaven it is cold, in earth it is water, in the body it is bone, in the viscera it is the kidney, in colour it is black, in note it is yu, in voice it is moaning, in movement it is shivering, in orifice it is the ear, in flavour it is salty, in emotion it is fear. Fear damages the kidney, thought conquers fear; cold damages blood, dryness conquers cold; saltiness damages blood, sweetness conquers saltiness.
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故曰：天地者，萬物之上下也；陰陽者，血氣之男女也；左右者，陰陽之道路也；水火者，陰陽之徴兆也；陰陽者，萬物之能始也。故曰：陰在内，陽之守也；陽在外，陰之使也。
故曰：天地者，万物之上下也；阴阳者，血气之男女也；左右者，阴阳之道路也；水火者，阴阳之征兆也；阴阳者，万物之能始也。故曰：阴在内，阳之守也；阳在外，阴之使也。
gù yuē: tiān dì zhě, wàn wù zhī shàng xià yě; yīn yáng zhě, xuè qì zhī nán nǚ yě; zuǒ yòu zhě, yīn yáng zhī dào lù yě; shuǐ huǒ zhě, yīn yáng zhī zhēng zhào yě; yīn yáng zhě, wàn wù zhī néng shǐ yě. gù yuē: yīn zài nèi, yáng zhī shǒu yě; yáng zài wài, yīn zhī shǐ yě.
所以说：天地是万物的上下；阴阳如同血气的男女，即雌雄；左右是阴阳运行的道路；水火是阴阳显见的征象；阴阳是万物生成变化的原始动力。又说：阴居于内，是阳的镇守；阳行于外，是阴的役使。
Thus it is said: heaven and earth are the above and below of the myriad things; yin and yang are the male and female of blood and qi; left and right are the road and path of yin and yang; water and fire are the signs and omens of yin and yang; yin and yang are the capacity and beginning of the myriad things. Thus it is said: yin is within and is the guardian of yang; yang is without and is the emissary of yin.
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帝曰：法陰陽柰何？歧伯曰：陽勝則身熱，腠理閉，喘麤爲之俛仰。汗不出而熱，齒乾以煩冤，腹滿死。能冬不能夏。陰勝則身寒汗出，身常清，數慄而寒，寒則厥，厥則腹滿死。能夏不能冬。此陰陽更勝之變，病之形能也。
帝曰：法阴阳奈何？歧伯曰：阳胜则身热，腠理闭，喘粗为之俯仰。汗不出而热，齿干以烦冤，腹满死。能冬不能夏。阴胜则身寒汗出，身常清，数栗而寒，寒则厥，厥则腹满死。能夏不能冬。此阴阳更胜之变，病之形能也。
dì yuē: fǎ yīn yáng nài hé? qí bó yuē: yáng shèng zé shēn rè, còu lǐ bì, chuǎn cū wèi zhī fǔ yǎng. hàn bù chū ér rè, chǐ gān yǐ fán yuān, fù mǎn sǐ. nài dōng bù nài xià. yīn shèng zé shēn hán hàn chū, shēn cháng qīng, shuò lì ér hán, hán zé jué, jué zé fù mǎn sǐ. nài xià bù nài dōng. cǐ yīn yáng gèng shèng zhī biàn, bìng zhī xíng néng yě.
黄帝问：怎样取法阴阳呢？歧伯说：阳气偏盛则身体发热，腠理闭塞，呼吸粗促以致身体前俯后仰。汗不出而热不退，牙齿干燥、心中烦闷郁结，若再见腹部胀满，就会死亡；这种人耐受得了冬天，耐受不了夏天。阴气偏盛则身体寒冷而汗出，身上常常清冷，屡屡战栗恶寒；寒极则四肢厥逆，厥逆而见腹部胀满，就会死亡；这种人耐受得了夏天，耐受不了冬天。这就是阴阳交替偏胜所造成的变化，也就是疾病表现于形证的状态。
The Emperor asks: how does one take yin and yang as a model? Qi Bo says: when yang prevails the body is hot, the interstices close, and the breathing is coarse so that one bends and stretches. When sweat does not issue and the heat persists, the teeth are dry and there is vexatious oppression; with abdominal fullness, death. Such a person can endure winter but not summer. When yin prevails the body is cold and sweats, the body is constantly chilly, one shivers repeatedly and feels cold; with cold there is inversion, and with inversion and abdominal fullness, death. Such a person can endure summer but not winter. This is the change wrought by yin and yang prevailing in turn — the form and capacity of disease.
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帝曰：調此二者柰何？歧伯曰：能知七損八益，則二者可調；不知用此，則早衰之節也。年四十而陰氣自半也，起居衰矣。年五十體重，耳目不聰明矣。年六十，陰痿，氣大衰，九竅不利，下虚上實，涕泣俱出矣。
帝曰：调此二者奈何？歧伯曰：能知七损八益，则二者可调；不知用此，则早衰之节也。年四十而阴气自半也，起居衰矣。年五十体重，耳目不聪明矣。年六十，阴痿，气大衰，九窍不利，下虚上实，涕泣俱出矣。
dì yuē: tiáo cǐ èr zhě nài hé? qí bó yuē: néng zhī qī sǔn bā yì, zé èr zhě kě tiáo; bù zhī yòng cǐ, zé zǎo shuāi zhī jié yě. nián sì shí ér yīn qì zì bàn yě, qǐ jū shuāi yǐ. nián wǔ shí tǐ zhòng, ěr mù bù cōng míng yǐ. nián liù shí, yīn wěi, qì dà shuāi, jiǔ qiào bù lì, xià xū shàng shí, tì qì jù chū yǐ.
黄帝问：怎样调和阴阳这两者呢？歧伯说：能懂得七损八益的道理，阴阳就可以调和；不懂得运用它，就会走上早衰的路。人到四十岁，阴气已经自然减半，起居动作开始衰退；到五十岁，身体沉重，耳目不再聪明；到六十岁，阴精萎弱，元气大衰，九窍不通利，下虚而上实，鼻涕眼泪一齐流出。
The Emperor asks: how are these two to be regulated? Qi Bo says: if one can know the seven injuries and the eight benefits, the two can be regulated; not knowing how to use this, one follows the timetable of early decay. At forty the yin qi is already halved of itself and daily living declines. At fifty the body is heavy and the ears and eyes are no longer sharp. At sixty, yin is withered, qi greatly declined, the nine orifices no longer pass freely, the lower is empty and the upper replete, and snivel and tears flow together.
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故曰：知之則強，不知則老，故同出而名異耳。智者察同，愚者察異，愚者不足，智者有餘。有餘則耳目聰明，身體輕強，老者復壯，壯者益治。是以聖人爲無爲之事，樂恬憺之能，從欲快志於虚无之守，故壽命无窮，與天地終，此聖人之治身也。
故曰：知之则强，不知则老，故同出而名异耳。智者察同，愚者察异，愚者不足，智者有余。有余则耳目聪明，身体轻强，老者复壮，壮者益治。是以圣人为无为之事，乐恬憺之能，从欲快志于虚无之守，故寿命无穷，与天地终，此圣人之治身也。
gù yuē: zhī zhī zé qiáng, bù zhī zé lǎo, gù tóng chū ér míng yì ěr. zhì zhě chá tóng, yú zhě chá yì, yú zhě bù zú, zhì zhě yǒu yú. yǒu yú zé ěr mù cōng míng, shēn tǐ qīng qiáng, lǎo zhě fù zhuàng, zhuàng zhě yì zhì. shì yǐ shèng rén wéi wú wéi zhī shì, lè tián dàn zhī néng, cóng yù kuài zhì yú xū wú zhī shǒu, gù shòu mìng wú qióng, yǔ tiān dì zhōng, cǐ shèng rén zhī zhì shēn yě.
所以说：懂得这个道理的就强健，不懂得的就衰老。同样是禀天地之气而生，结果却有强健与衰老的不同名称罢了。聪明人观察共同的规律，愚昧人只看到表面的差异；愚昧的人常感不足，聪明的人常有余裕。有余裕就耳聪目明，身体轻便强健，老年人还能恢复壮盛，壮年人更加调治得当。所以圣人做无为的事，以恬淡为乐，在虚无的境界中顺遂心志，因而寿命无穷，与天地同终。这就是圣人养护自身的方法。
Thus it is said: knowing it, one is strong; not knowing it, one grows old. Both come from the same source and only the name differs. The wise observe what is shared; the foolish observe what differs. The foolish have insufficiency, the wise have surplus. With surplus the ears and eyes are sharp, the body light and strong, the old become vigorous again and the vigorous are the better governed. Therefore the sage practises non-action, delights in the capacity of tranquillity, and follows desire and satisfies the will in the keeping of emptiness — thus his life-span is inexhaustible and ends only with heaven and earth. This is the sage’s governance of the body.
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天不足西北，故西北方陰也，而人右耳目不如左明也。地不滿東南，故東南方陽也，而人左手足不如右強也。
天不足西北，故西北方阴也，而人右耳目不如左明也。地不满东南，故东南方阳也，而人左手足不如右强也。
tiān bù zú xī běi, gù xī běi fāng yīn yě, ér rén yòu ěr mù bù rú zuǒ míng yě. dì bù mǎn dōng nán, gù dōng nán fāng yáng yě, ér rén zuǒ shǒu zú bù rú yòu qiáng yě.
天的阳气在西北方不足，所以西北方属阴，而人的右耳目不如左侧清明。地的阴气在东南方不满，所以东南方属阳，而人的左手足不如右侧强健。
Heaven is deficient in the northwest, so the northwest is yin, and a person’s right ear and eye are not as clear as the left. Earth does not fill the southeast, so the southeast is yang, and a person’s left hand and foot are not as strong as the right.
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帝曰：何以然？歧伯曰：東方陽也，陽者其精并於上，并於上則上明而下虚，故使耳目聰明，而手足不便也。西方陰也，陰者其精并於下，并於下則下盛而上虚，故其耳目不聰明，而手足便也。
帝曰：何以然？歧伯曰：东方阳也，阳者其精并于上，并于上则上明而下虚，故使耳目聪明，而手足不便也。西方阴也，阴者其精并于下，并于下则下盛而上虚，故其耳目不聪明，而手足便也。
dì yuē: hé yǐ rán? qí bó yuē: dōng fāng yáng yě, yáng zhě qí jīng bìng yú shàng, bìng yú shàng zé shàng míng ér xià xū, gù shǐ ěr mù cōng míng, ér shǒu zú bù biàn yě. xī fāng yīn yě, yīn zhě qí jīng bìng yú xià, bìng yú xià zé xià shèng ér shàng xū, gù qí ěr mù bù cōng míng, ér shǒu zú biàn yě.
黄帝问：为什么会这样？歧伯说：东方属阳，阳气的精华会聚于上部；聚于上部就上部清明而下部虚弱，所以使人耳目聪明而手足不便利。西方属阴，阴气的精华会聚于下部；聚于下部就下部旺盛而上部虚弱，所以耳目不够聪明而手足便利。
The Emperor asks: why is this so? Qi Bo says: the east is yang; the essence of yang gathers above, and gathering above makes the upper clear and the lower empty — hence the ears and eyes are sharp while the hands and feet are awkward. The west is yin; the essence of yin gathers below, and gathering below makes the lower exuberant and the upper empty — hence the ears and eyes are not sharp while the hands and feet are nimble.
26
故俱感於邪，其在上則右甚，在下則左甚，此天地陰陽所不能全也，故邪居之。
故俱感于邪，其在上则右甚，在下则左甚，此天地阴阳所不能全也，故邪居之。
gù jù gǎn yú xié, qí zài shàng zé yòu shèn, zài xià zé zuǒ shèn, cǐ tiān dì yīn yáng suǒ bù néng quán yě, gù xié jū zhī.
所以同样感受邪气，病在上部的以右侧为重，病在下部的以左侧为重。这是因为天地阴阳本就不能处处周全，人身既有偏虚之处，邪气就留居在那里。
Thus when both are affected by evil, if it is above, the right is worse; if below, the left is worse. This is because the yin and yang of heaven and earth cannot be complete everywhere — and so the evil takes up residence there.
27
故天有精，地有形。天有八紀，地有五里，故能爲萬物之父母。清陽上天，濁陰歸地，是故天地之動靜，神明爲之綱紀，故能以生長收藏，終而復始。
故天有精，地有形。天有八纪，地有五里，故能为万物之父母。清阳上天，浊阴归地，是故天地之动静，神明为之纲纪，故能以生长收藏，终而复始。
gù tiān yǒu jīng, dì yǒu xíng. tiān yǒu bā jì, dì yǒu wǔ lǐ, gù néng wéi wàn wù zhī fù mǔ. qīng yáng shàng tiān, zhuó yīn guī dì, shì gù tiān dì zhī dòng jìng, shén míng wéi zhī gāng jì, gù néng yǐ shēng zhǎng shōu cáng, zhōng ér fù shǐ.
所以天有无形的精气，地有有形的体质。天有八节的纲纪，即二分二至四立，地有五方的分野，因此天地能成为万物的父母。清阳上升于天，浊阴下归于地；天地的动静，以神明为其纲纪，所以能够生长收藏，终而复始，循环不已。
Thus heaven has essence, earth has form. Heaven has the eight markers, earth has the five divisions, and so they can be the father and mother of the myriad things. Clear yang ascends to heaven, turbid yin returns to earth. Therefore the movement and stillness of heaven and earth have spirit brightness as their framework, and so they bring about growth, flourishing, gathering and storage, ending and beginning again.
28
惟賢人上配天以養頭，下象地以養足，中傍人事以養五藏。天氣通於肺，地氣通於嗌，風氣通於肝，雷氣通於心，谷氣通於脾，雨氣通於腎。
惟贤人上配天以养头，下象地以养足，中傍人事以养五藏。天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。
wéi xián rén shàng pèi tiān yǐ yǎng tóu, xià xiàng dì yǐ yǎng zú, zhōng bàng rén shì yǐ yǎng wǔ zàng. tiān qì tōng yú fèi, dì qì tōng yú yì, fēng qì tōng yú gān, léi qì tōng yú xīn, gǔ qì tōng yú pí, yǔ qì tōng yú shèn.
只有贤人能够上配天道以养护头，下象地道以养护足，中间依傍人事以养护五藏。天的清气通于肺，地的水谷之气通于咽嗌，风木之气通于肝，雷火之气通于心，山谷土气通于脾，雨水之气通于肾。
Only the worthy person above matches heaven to nourish the head, below images earth to nourish the feet, and in the middle relies on human affairs to nourish the five viscera. The qi of heaven communicates with the lung; the qi of earth with the pharynx; the qi of wind with the liver; the qi of thunder with the heart; the qi of the valleys with the spleen; the qi of rain with the kidney.
29
六經爲川，腸胃爲海，九竅爲水注之氣。以天地爲之陰陽，陽之汗，以天地之雨名之。陽之氣，以天地之疾風名之。暴氣象雷，逆氣象陽。故治不法天之紀，不用地之理，則災害至矣。
六经为川，肠胃为海，九窍为水注之气。以天地为之阴阳，阳之汗，以天地之雨名之。阳之气，以天地之疾风名之。暴气象雷，逆气象阳。故治不法天之纪，不用地之理，则灾害至矣。
liù jīng wéi chuān, cháng wèi wéi hǎi, jiǔ qiào wéi shuǐ zhù zhī qì. yǐ tiān dì wéi zhī yīn yáng, yáng zhī hàn, yǐ tiān dì zhī yǔ míng zhī. yáng zhī qì, yǐ tiān dì zhī jí fēng míng zhī. bào qì xiàng léi, nì qì xiàng yáng. gù zhì bù fǎ tiān zhī jì, bù yòng dì zhī lǐ, zé zāi hài zhì yǐ.
人身的六经好比大川，肠胃好比大海，九窍好比水气灌注之处。以天地的阴阳来类比人身的阴阳：阳气所化之汗，可以借天地之雨来命名；阳气本身，可以借天地之疾风来命名。暴怒之气如同雷霆，上逆之气如同阳火。所以治病若不取法于天的纲纪，不运用地的道理，灾害就要降临了。
The six channels are the rivers, the stomach and intestines the sea, the nine orifices the vapour of pouring water. Taking heaven and earth as the yin and yang of it: the sweat of yang is named after the rain of heaven and earth; the qi of yang is named after the swift wind of heaven and earth. Fierce qi resembles thunder, rebellious qi resembles yang. Therefore if treatment does not model itself on the markers of heaven and does not employ the order of earth, calamity will arrive.
30
故邪風之至，疾如風雨。故善治者治皮毛，其次治肌膚，其次治筋脉，其次治六府，其次治五藏。治五藏者，半死半生也。
故邪风之至，疾如风雨。故善治者治皮毛，其次治肌肤，其次治筋脉，其次治六府，其次治五藏。治五藏者，半死半生也。
gù xié fēng zhī zhì, jí rú fēng yǔ. gù shàn zhì zhě zhì pí máo, qí cì zhì jī fū, qí cì zhì jīn mài, qí cì zhì liù fǔ, qí cì zhì wǔ zàng. zhì wǔ zàng zhě, bàn sǐ bàn shēng yě.
所以外邪风气的到来，快得像风雨一样。所以善于治病的医生，病在皮毛时就施治；次一等的，病入肌肤才治；再次的，病入筋脉才治；再次的，病入六府才治；最次的，病入五藏才治。等到病入五藏才治，已经是半死半生了。
Thus the arrival of evil wind is as swift as wind and rain. Therefore the good practitioner treats at the skin and body hair; the next best treats at the flesh and skin; the next at the sinews and vessels; the next at the six bowels; the next at the five viscera. To treat only at the five viscera is half death and half life.
31
故天之邪氣，感則害人五藏；水榖之寒熱，感則害於六府；地之濕氣，感則害皮肉筋脉。
故天之邪气，感则害人五藏；水谷之寒热，感则害于六府；地之湿气，感则害皮肉筋脉。
gù tiān zhī xié qì, gǎn zé hài rén wǔ zàng; shuǐ gǔ zhī hán rè, gǎn zé hài yú liù fǔ; dì zhī shī qì, gǎn zé hài pí ròu jīn mài.
所以天上的邪气，感受了会伤害人的五藏；饮食水谷的寒热不适，感受了会伤害六府；地上的湿气，感受了会伤害皮肉筋脉。
Thus the evil qi of heaven, when contracted, harms the five viscera; the cold and heat of water and grain, when contracted, harm the six bowels; the damp qi of earth, when contracted, harms skin, flesh, sinews and vessels.
32
故善用鍼者，從陰引陽，從陽引陰，以右治左，以左治右，以我知彼，以表知裏，以觀過與不及之理，見微得過，用之不殆。
故善用针者，从阴引阳，从阳引阴，以右治左，以左治右，以我知彼，以表知里，以观过与不及之理，见微得过，用之不殆。
gù shàn yòng zhēn zhě, cóng yīn yǐn yáng, cóng yáng yǐn yīn, yǐ yòu zhì zuǒ, yǐ zuǒ zhì yòu, yǐ wǒ zhī bǐ, yǐ biǎo zhī lǐ, yǐ guān guò yǔ bù jí zhī lǐ, jiàn wēi dé guò, yòng zhī bù dài.
所以善于用针的医生，从阴分引阳分之气，从阳分引阴分之气；取右侧的穴位治左侧的病，取左侧的穴位治右侧的病；以医者的正常状态推知病人的异常，从外表的表现推知内部的变化；观察经气太过与不及的道理，从细微处看出过失所在。这样用针就不会有危险。
Thus one who is skilled with the needle draws yang from yin and yin from yang, treats the left by means of the right and the right by means of the left, knows the other by means of oneself, knows the inner by means of the outer, observes the principle of excess and insufficiency, and seeing the minute perceives the fault. Using it thus, one is not imperilled.
33
善診者，察色按脉，先别陰陽，審清濁，而知部分，視喘息，聽音聲，而知所苦，觀權衡規矩，而知病所主。按尺寸，觀浮沈滑濇，而知病所生。以治无過，以診則不失矣。
善诊者，察色按脉，先别阴阳，审清浊，而知部分，视喘息，听音声，而知所苦，观权衡规矩，而知病所主。按尺寸，观浮沉滑涩，而知病所生。以治无过，以诊则不失矣。
shàn zhěn zhě, chá sè àn mài, xiān bié yīn yáng, shěn qīng zhuó, ér zhī bù fèn, shì chuǎn xī, tīng yīn shēng, ér zhī suǒ kǔ, guān quán héng guī jǔ, ér zhī bìng suǒ zhǔ. àn chǐ cùn, guān fú chén huá sè, ér zhī bìng suǒ shēng. yǐ zhì wú guò, yǐ zhěn zé bù shī yǐ.
善于诊病的医生，观察气色、切按脉象，先分辨阴阳；审察色泽的清浊，就知道病变所在的部位；看呼吸的喘息、听声音的变化，就知道病人的痛苦所在；诊察脉象是否符合权衡规矩，即四时正常脉象，就知道病属何藏所主。按寸口尺肤，观察脉象的浮沉滑涩，就知道疾病从何而生。这样治疗就不会有过失，诊断也就不会出差错了。
One who is skilled in diagnosis observes the complexion and presses the pulse, first distinguishing yin and yang; examining clarity and turbidity, he knows the affected region; watching the breathing and listening to the voice and sound, he knows what the sufferer is troubled by; observing the weights, balances, compasses and squares, he knows what governs the disease. Pressing the chi and cun, observing floating, sunken, smooth and rough, he knows where the disease arose. Thus in treatment there is no error, and in diagnosis there is no failure.
34
故曰：病之始起也，可刺而已。其盛可待衰而已。故因其輕而揚之，因其重而減之，因其衰而彰之。
故曰：病之始起也，可刺而已。其盛可待衰而已。故因其轻而扬之，因其重而减之，因其衰而彰之。
gù yuē: bìng zhī shǐ qǐ yě, kě cì ér yǐ. qí shèng kě dài shuāi ér yǐ. gù yīn qí qīng ér yáng zhī, yīn qí zhòng ér jiǎn zhī, yīn qí shuāi ér zhāng zhī.
所以说：病刚发生的时候，用针刺就可以治愈；病势正盛的时候，可以等待它稍衰再治。所以病轻浅的，要顺势发散扬泄；病深重的，要逐步削减；病势衰退而正气不足的，要彰补扶助。
Thus it is said: when a disease is first arising, it can be settled by needling. When it is exuberant, one may wait for it to decline before settling it. Therefore, following its lightness, disperse it; following its heaviness, reduce it; following its decline, strengthen it.
35
形不足者，温之以氣。精不足者，補之以味。其高者，因而越之。其下者，引而竭之；中滿者，冩之於内；其有邪者，漬形以爲汗；其在皮者，汗而發之；其慓悍者，按而收之；其實者，散而冩之。
形不足者，温之以气。精不足者，补之以味。其高者，因而越之。其下者，引而竭之；中满者，泻之于内；其有邪者，渍形以为汗；其在皮者，汗而发之；其慓悍者，按而收之；其实者，散而泻之。
xíng bù zú zhě, wēn zhī yǐ qì. jīng bù zú zhě, bǔ zhī yǐ wèi. qí gāo zhě, yīn ér yuè zhī. qí xià zhě, yǐn ér jié zhī; zhōng mǎn zhě, xiè zhī yú nèi; qí yǒu xié zhě, zì xíng yǐ wéi hàn; qí zài pí zhě, hàn ér fā zhī; qí piāo hàn zhě, àn ér shōu zhī; qí shí zhě, sàn ér xiè zhī.
形体虚弱的，用阳气来温养；精气不足的，用厚味来补益。病位在上的，顺势涌吐发散它；病位在下的，引导它从下竭除；中焦胀满的，从内部泻除它；有邪气的，用药液浸泡洗浴身体以取汗；邪在皮表的，用发汗法发散它；病势急猛的，按压收制它；属于实证的，散而去之、泻而除之。
For insufficiency of form, warm it with qi. For insufficiency of essence, supplement it with flavour. What is high, follow it and let it out above. What is low, draw it out and drain it. For fullness in the centre, drain it from within. Where there is evil, steep the body to produce sweat. Where it is in the skin, sweat it and vent it. Where it is fierce and violent, press it and contain it. Where it is replete, scatter it and drain it.
36
審其陰陽，以别柔剛。陽病治陰，陰病治陽。定其血氣，各守其鄉，血實宜決之，氣虚宜掣引之。
审其阴阳，以别柔刚。阳病治阴，阴病治阳。定其血气，各守其乡，血实宜决之，气虚宜掣引之。
shěn qí yīn yáng, yǐ bié róu gāng. yáng bìng zhì yīn, yīn bìng zhì yáng. dìng qí xuè qì, gè shǒu qí xiāng, xuè shí yí jué zhī, qì xū yí chè yǐn zhī.
审察疾病的阴阳属性，以辨别用法的柔润与刚猛。阳分有病可以从阴分论治，阴分有病可以从阳分论治。确定病在血还是在气，使各归其本位：血实的宜放血决破，气虚的宜升提牵引。
Examine its yin and yang to distinguish the yielding and the hard. Treat a yang disease through yin, and a yin disease through yang. Determine the blood and the qi, and let each keep to its own region: where blood is replete, open it; where qi is empty, draw it up.