心者，君主之官也，神明出焉。
心者，君主之官也，神明出焉。
xīn zhě, jūn zhǔ zhī guān yě, shén míng chū yān.
The heart is the office of the ruler. Spirit and brightness issue from it.
「神明」與「神」有別：神謂人之神氣，可言得失守藏；神明謂心所出之明照判斷。篇末「主明則下安」「主不明則十二官危」之「明」，即此「明」字。
上古使僦貸季，理色脉而通神明，合之金木水火土，四時、八風、六合，不離其常，變化相移，以觀其妙，以知其要。
上古使僦贷季，理色脉而通神明，合之金木水火土，四时、八风、六合，不离其常，变化相移，以观其妙，以知其要。
shàng gǔ shǐ jiù dài jì, lǐ sè mài ér tōng shén míng, hé zhī jīn mù shuǐ huǒ tǔ, sì shí, bā fēng, liù hé, bù lí qí cháng, biàn huà xiāng yí, yǐ guān qí miào, yǐ zhī qí yào.
In high antiquity they commissioned Jiu daiji to order colour and pulse and thereby reach through to spirit brightness: binding them to metal, wood, water, fire and earth, to the four seasons, the eight winds and the six conjunctions, never leaving what is constant. As change shifts one into another, he observed the subtlety thereby and knew the essential point.
本篇「理色脉而通神明」「以合於神明也」：王冰以先師僦貸季為「岐伯祖世之師」，能以色脉之驗合於神明。與第八篇「心者，君主之官也，神明出焉」之「神明」同源而用法不同：第八篇言其所出，本篇言其所合。
言而微，終日乃復言者，此奪氣也。衣被不斂，言語善惡，不避親疏者，此神明之亂也。
言而微，终日乃复言者，此夺气也。衣被不敛，言语善恶，不避亲疏者，此神明之乱也。
yán ér wēi, zhōng rì nǎi fù yán zhě, cǐ duó qì yě. yī bèi bù liǎn, yán yǔ shàn è, bù bì qīn shū zhě, cǐ shén míng zhī luàn yě.
If speech is faint and the person only resumes speaking after a whole day, the qi has been snatched away. If clothing and covers are left in disarray, and speech is foul and indiscriminate with no regard for kin or stranger, then the spirit’s clarity is disordered.
「衣被不斂，言語善惡，不避親疏者，此神明之亂也」：與第八篇「神明」同條——第八篇以心為君主之官而神明出焉，本篇則舉神明之亂之候：衣被不知斂、言語不分善惡、親疏皆不避忌。神明之亂與上文「奪氣」同屬失守之候，而其位在心。與下文「頭傾視深，精神將奪矣」相參：一為神已亂，一為神將奪。
毛脉合精，行氣於府。府精神明，留於四臓，氣歸於權衡。權衡以平，氣口成寸，以決死生。
毛脉合精，行气于府。府精神明，留于四脏，气归于权衡。权衡以平，气口成寸，以决死生。
Máo mài hé jīng, xíng qì yú fǔ. Fǔ jīng shén míng, liú yú sì zàng, qì guī yú quán héng. Quán héng yǐ píng, qì kǒu chéng cùn, yǐ jué sǐ shēng.
Hair and vessels unite their essence and move qi into the storehouse; the spirit brightness of the storehouse lodges in the four viscera, and the qi returns to the steelyard. When the steelyard is level, the qi mouth forms the inch, by which death and life are decided.
「毛脉合精，行氣於府。府精神明，留於四臓，氣歸於權衡」：本篇神明之義，在「府精」二字之下——府中之精既充，斯神明得以內守而留於四臟。與第八篇「神明」（心者君主之官，神明出焉）、第十七篇「衣被不斂，言語善惡，不避親疏者，此神明之亂也」同條而義別：第八篇言神明之所自出，第十七篇以其亂而為失守之徵，本篇則言神明之得所留——出者有其所，亂者有其徵，留者有其地（留於四臓）；上文「毛脉合精」即其所以得留之由。底本作「臓」，為「臟」之異體，下文「五臓陰陽」同，今作「脏」。
視之無形，嘗之無味，故謂冥冥，若神髣髴。
视之无形，尝之无味，故谓冥冥，若神仿佛。
Shì zhī wú xíng, cháng zhī wú wèi, gù wèi míng míng, ruò shén fǎng fú.
Looked at, it has no form; tasted, it has no flavour. Therefore it is called dark and obscure, like something numinous, dimly glimpsed.
篇題「八正神明論」之「神明」，本篇正文不復見此二字，而其義盡在「視之無形，嘗之無味，故謂冥冥，若神髣髴」一句——**「髣」、「髴」讀 fǎng fú，即「仿佛」之異體**；「嘗」讀 cháng，辨味之義。以「若神」狀冥冥之狀，是說醫者之所獨知者，其來也無形無味、若有若無，如神明之髣髴。與本篇篇末論神一節「耳不聞…昭然獨明」（「昭」讀 zhāo）相通：神明不是外來的啟示，而是先見之明本身。
鬼臾區稽首再拜，對曰：昭乎哉問也。夫五運陰陽者，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，可不通乎？
鬼臾区稽首再拜，对曰：昭乎哉问也。夫五运阴阳者，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，可不通乎？
Guǐ yú qū qǐ shǒu zài bài, duì yuē: zhāo hū zāi wèn yě. Fú wǔ yùn 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, kě bù tōng hū?
Gui Yu Qu bowed his head to the ground and paid reverence twice, then replied: how bright this question is! The five circuits and yin and yang are the dao of heaven and earth, the framework of the ten thousand things, the father and mother of change, the origin of birth and of killing, the storehouse of spirit brightness. How could one fail to penetrate them?
「神明之府也」——**「神明」讀 shén míng，本篇1見**；**「府」讀 fǔ，府者藏物之所；本篇謂五運陰陽為神明之府**；**「神」本篇5見，別見第三段「陰陽不測謂之神」**；**本篇之神明承第八篇「心者君主之官，神明出焉」為說**
黄帝坐明堂，始正天綱，臨觀八極，考建五常，請天師而問之曰：論言天地之動靜，神明爲之紀；陰陽之升降，寒暑彰其兆。余聞五運之數於夫子，夫子之所言，正五氣之各主歲爾，首甲定運，余因論之。
黄帝坐明堂，始正天纲，临观八极，考建五常，请天师而问之曰：论言天地之动静，神明为之纪；阴阳之升降，寒暑彰其兆。余闻五运之数于夫子，夫子之所言，正五气之各主岁尔，首甲定运，余因论之。
Huáng dì zuò míng táng, shǐ zhèng tiān gāng, lín guān bā jí, kǎo jiàn wǔ cháng, qǐng tiān shī ér wèn zhī yuē: lùn yán tiān dì zhī dòng jìng, shén míng wéi zhī jì; yīn yáng zhī shēng jiàng, hán shǔ zhāng qí zhào. Yú wén wǔ yùn zhī shù yú fū zǐ, fū zǐ zhī suǒ yán, zhèng wǔ qì zhī gè zhǔ suì ěr, shǒu jiǎ dìng yùn, yú yīn lùn zhī.
Huang Di sat in the Bright Hall, set right the framework of heaven, looked out over the eight extremes, examined and established the five constants, and then called the heavenly teacher to ask: the treatises say that the movement and stillness of heaven and earth take spirit brightness as their framework, and that the rising and falling of yin and yang show their signs in cold and summer heat. I have heard the numbers of the five circuits from you, master, but what you spoke of was only that each of the five qi governs a year — that the first jia settles the circuit — and I have reasoned on from there.
「神明爲之紀」——**「神明」本篇1見，在開章引論之語**；**此句與「寒暑彰其兆」為對：神明是其綱紀，寒暑是其徵兆**；**「紀」讀 jì，本篇1見**；**「兆」讀 zhào，本篇1見**
帝曰：善。所謂精光之論，大聖之業，宣明大道，通於無窮，究於無極也。余聞之，善言天者，必應於人；善言古者，必驗於今；善言氣者，必彰於物；善言應者，同天地之化；善言化言變者，通神明之理。非夫子孰能言至道歟？乃擇良兆而藏之靈室，每旦讀之，命曰氣交變，非齊戒不敢發，慎傳也。
帝曰：善。所谓精光之论，大圣之业，宣明大道，通于无穷，究于无极也。余闻之，善言天者，必应于人；善言古者，必验于今；善言气者，必彰于物；善言应者，同天地之化；善言化言变者，通神明之理。非夫子孰能言至道欤？乃择良兆而藏之灵室，每旦读之，命曰气交变，非斋戒不敢发，慎传也。
Dì yuē: shàn. Suǒ wèi jīng guāng zhī lùn, dà shèng zhī yè, xuān míng dà dào, tōng yú wú qióng, jiū yú wú jí yě. Yú wén zhī, shàn yán tiān zhě, bì yìng yú rén; shàn yán gǔ zhě, bì yàn yú jīn; shàn yán qì zhě, bì zhāng yú wù; shàn yán yìng zhě, tóng tiān dì zhī huà; shàn yán huà yán biàn zhě, tōng shén míng zhī lǐ. Fēi fū zǐ shú néng yán zhì dào yú? Nǎi zé liáng zhào ér cáng zhī líng shì, měi dàn dú zhī, mìng yuē qì jiāo biàn, fēi zhāi jiè bù gǎn fā, shèn chuán yě.
Huang Di said: good. This is what is called the discourse of essential light, the work of the great sage: it proclaims and makes bright the great way, reaching into the endless and fathoming the boundless. I have heard it said that he who speaks well of heaven must find its answer in the human being; he who speaks well of antiquity must find its proof in the present; he who speaks well of the qi must find it displayed in things; he who speaks well of answering is at one with the transformation of heaven and earth; he who speaks well of transformation and of change penetrates the pattern of spirit brightness. Who but you, master, could speak the utmost way? So I have chosen a good omen and laid it away in the chamber of the spirit, reading it every morning; it is named the Meeting of the Qi and Change. Without fasting and purification I dare not open it — hand it on with care.
「善言化言變者，通神明之理。非夫子孰能言至道歟」——**「神明」本篇2見：前「天地之動靜，神明爲之紀」一見，此「通神明之理」一見**；**本篇以神明為天地動靜之紀，與本站他篇同**；**本篇「神」3見，皆在「神門」與「神明」之内，無獨立之「神」，故不入「神」目**
故聖人傳精神，服天氣，而通神明。失之則内閉九竅，外壅肌肉，衞氣散解，此謂自傷，氣之削也。
故圣人传精神，服天气，而通神明。失之则内闭九窍，外壅肌肉，卫气散解，此谓自伤，气之削也。
Gù shèng rén chuán jīng shén, fú tiān qì, ér tōng shén míng. shī zhī zé nèi bì jiǔ qiào, wài yōng jī ròu, wèi qì sàn jiě, cǐ wèi zì shāng, qì zhī xuē yě.
Therefore the sage gathers the jing and shen, takes in the qi of heaven, and so communicates with the spirit brightness. Let this go, and the nine orifices are shut within and the flesh is stopped up without; the defensive qi scatters and dissolves. This is called wounding oneself – it is the qi being pared away.
「而通神明」——王冰：「神明者，神之明也」；神明在心，為知之明，與單言神者有別；**「神明」本篇1見**
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.
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.
「神明之府也」——陰陽為神明所居之府，故治病必求於本；下文「神明爲之綱紀」同此；**「神明」本篇2見**