逆從到行，標本不得，亡神失國。
逆从到行，标本不得，亡神失国。
nì cóng dào xíng, biāo běn bù dé, wáng shén shī guó.
To walk counter and following upside down, so that tip and root do not meet, is to lose the spirit and lose the state.
王冰：「逆從倒行，謂反順為逆。標本不得，謂工病失宜。夫以反理倒行，所非為順，豈唯治人而神氣受害，若使之輔佐君王，亦令國祚不保康寧矣。」底本作「到行」，諸本作「倒行」——到、倒古今字。
帝曰：夫病之始生也，極微極精，必先入結於皮膚。今良工皆稱曰，病成，名曰逆，則鍼石不能治，良藥不能及也。今良工皆得其法，守其數，親戚兄弟遠近，音聲日聞於耳，五色日見於目，而病不愈者，亦何暇不早乎？
帝曰：夫病之始生也，极微极精，必先入结于皮肤。今良工皆称曰，病成，名曰逆，则针石不能治，良药不能及也。今良工皆得其法，守其数，亲戚兄弟远近，音声日闻于耳，五色日见于目，而病不愈者，亦何暇不早乎？
dì yuē: fú bìng zhī shǐ shēng yě, jí wēi jí jīng, bì xiān rù jié yú pí fū. jīn liáng gōng jiē chēng yuē, bìng chéng, míng yuē nì, zé zhēn shí bù néng zhì, liáng yào bù néng jí yě. jīn liáng gōng jiē dé qí fǎ, shǒu qí shù, qīn qī xiōng dì yuǎn jìn, yīn shēng rì wén yú ěr, wǔ sè rì jiàn yú mù, ér bìng bù yù zhě, yì hé xiá bù zǎo hū?
The Emperor says: when an illness first arises it is exceedingly minute and fine, and it must first bind in the skin. Yet now the good practitioners all say that once the disease is formed and named rebellion, the needle and stone cannot treat it and good drugs cannot reach it. These same practitioners have the methods and keep the numbers; they are close to the patient as brothers, near or far; the sound of his voice is daily in their ears and the five colours daily before their eyes — and still the illness is not cured. Can it be that they were not early enough?
「病成，名曰逆，則鍼石不能治，良藥不能及也」：本篇之「逆」為病之名，謂病已成而不可治者；與「逆從」之「逆」義別而同源，皆取「不順」之義。王冰：「病之始生，微而極精，先客於皮膚；及其既成，名之曰逆，雖針石良藥不能及也。」即下文「病為本，工為標」之所以然。
色見上下左右，各在其要。上爲逆，下爲從。女子右爲逆，左爲從：男子左爲逆，右爲從。易重陽死，重陰死。
色见上下左右，各在其要。上为逆，下为从。女子右为逆，左为从：男子左为逆，右为从。易重阳死，重阴死。
sè jiàn shàng xià zuǒ yòu, gè zài qí yào. shàng wéi nì, xià wéi cóng. nǚ zǐ yòu wéi nì, zuǒ wéi cóng: nán zǐ zuǒ wéi nì, yòu wéi cóng. yì chóng yáng sǐ, chóng yīn sǐ.
The colour appears above, below, left and right, each in its own place: above is rebellion, below is compliance. In a woman the right is rebellion and the left compliance; in a man the left is rebellion and the right compliance. Where it is exchanged, doubled yang is death and doubled yin is death.
「上爲逆，下爲從。女子右爲逆，左爲從；男子左爲逆，右爲從」：本篇以色之部位定逆從——上為逆、下為從，而男女之左右各異。下文「行所不勝曰逆，逆則死；行所勝曰從，從則活」又以傳變定逆從。與第十三篇「逆從」同詞：第十三篇以「逆從」為診之一端，本篇則以之決死生。
刺避五藏者，知逆從也。所謂從者，鬲與脾腎之處，不知者，反之。
刺避五藏者，知逆从也。所谓从者，鬲与脾肾之处，不知者，反之。
cì bì wǔ zàng zhě, zhī nì cóng yě. suǒ wèi cóng zhě, gé yǔ pí shèn zhī chù, bù zhī zhě, fǎn zhī.
Needling so as to avoid the five depots is knowing rebellion and compliance. What is called compliance is the place of the diaphragm and of the spleen and kidney; one who does not know it does the opposite.
「刺避五藏者，知逆從也。所謂從者，鬲與脾腎之處，不知者，反之」：本篇之逆從施於刺法——知其所可刺者為從，誤中其藏者為逆。與第十三篇「逆從」、第十五篇「上爲逆，下爲從」同條：第十三篇以逆從為診之一端，第十五篇以色之部位與傳變定逆從，本篇則以刺之避與中定逆從：避之為從，中之為逆，而鬲與脾腎之處獨為可從之地。
脉有逆從四時，未有藏形，春夏而脉瘦，秋冬而脉浮大，命曰逆四時也。
脉有逆从四时，未有藏形，春夏而脉瘦，秋冬而脉浮大，命曰逆四时也。
mài yǒu nì cóng sì shí, wèi yǒu zàng xíng, chūn xià ér mài shòu, qiū dōng ér mài fú dà, mìng yuē nì sì shí yě.
Pulses may oppose or follow the four seasons. When the seasonal form of the depot has not appeared — the pulse thin in spring and summer, floating and large in autumn and winter — this is named opposing the four seasons.
「脉有逆從四時，未有藏形，春夏而脉瘦，秋冬而脉浮大，命曰逆四時也」：本篇逆從之義，專指脈與四時之或從或逆。與第十三篇「逆從」、第十四篇「逆從」同條而義別：第十三篇以逆從為治法之事（病為本、工為標，標本不得則邪氣不服），第十四篇以之為色之上下左右與刺之避五藏，本篇則以之為脈與四時之相違——當浮大而反瘦、當沉小而反浮大者，皆謂之逆。
帝曰：善。帝曰：四時之序，逆從之變異也，然脾脉獨何主？歧伯曰：脾脉者，土也，孤藏以灌四傍者也。
帝曰：善。帝曰：四时之序，逆从之变异也，然脾脉独何主？歧伯曰：脾脉者，土也，孤藏以灌四傍者也。
Dì yuē: shàn. Dì yuē: sì shí zhī xù, nì cóng zhī biàn yì yě, rán pí mài dú hé zhǔ? Qí bó yuē: pí mài zhě, tǔ yě, gū zàng yǐ guàn sì bàng zhě yě.
“Good. The order of the four seasons and the variations of following and counterflow are now clear — but what does the spleen pulse alone preside over?” It is earth: the solitary viscus that irrigates the four quarters.
「四時之序，逆從之變異也，然脾脉獨何主」：本篇逆從之義，指四時之脈與時之或從或逆。與第十三篇「逆從」（病為本、工為標，標本不得）、第十四篇「逆從」（色之上下左右與刺之避五藏）、第十八篇「脉有逆從四時」同條：第十三篇以逆從為治法之事，第十四篇以之為色與刺之事，第十八篇以之為脈與四時之相違，本篇則先總言四時逆從之變異，而後別出脾脈之獨無專時——下文「脾脉者，土也，孤藏以灌四傍者也」即其答。
必審問其所始病，與今之所方病，而後各切循其脉，視其經絡浮沈，以上下逆從循之。
必审问其所始病，与今之所方病，而后各切循其脉，视其经络浮沉，以上下逆从循之。
Bì shěn wèn qí suǒ shǐ bìng, yǔ jīn zhī suǒ fāng bìng, ér hòu gè qiè xún qí mài, shì qí jīng luò fú chén, yǐ shàng xià nì cóng xún zhī.
One must ask carefully about the disease as it began and about what is presently afflicting, and only then feel and follow each pulse, watching whether channels and networks are floating or sunken, and tracing them by upward and downward, by counterflow and compliance.
「必審問其所始病，與今之所方病，而後各切循其脉，視其經絡浮沈，以上下逆從循之」：本篇逆從之義，在診者循脈之方法——視其經絡之浮沈，而以上下、逆從循之。與第十三篇「逆從」（病為本、工為標，標本不得，邪氣不服）、第十四篇「逆從」（色之上下左右與刺之避五藏）、第十八篇「脉有逆從四時」、第十九篇「四時之序，逆從之變異也」同條而義別：第十三篇以逆從為醫病相得與否之事，第十四篇以之為色診與刺法之事，第十八、十九篇以之為脈與四時之或從或逆，本篇則以之為循按之法——逆者逆其經而循，從者順其經而循，上下、浮沈皆所當審。
黄帝問曰：合人形以法四時五行而治，何如而從？何如而逆？得失之意，願聞其事。
黄帝问曰：合人形以法四时五行而治，何如而从？何如而逆？得失之意，愿闻其事。
Huáng dì wèn yuē: hé rén xíng yǐ fǎ sì shí wǔ xíng ér zhì, hé rú ér cóng? hé rú ér nì? dé shī zhī yì, yuàn wén qí shì.
The Emperor asks: Bring a person’s bodily form together with the four seasons and the five phases and take them as the pattern for treatment. What is it to follow, and what is it to go against? I wish to hear how the matter is gained and lost.
「合人形以法四時五行而治，何如而從？何如而逆？」：本篇逆從之義，即開篇之兩問——順四時五行之消長以為補瀉者為從，反之者為逆；下文五臟諸節（愈甚持起、所欲所苦、補瀉之味）皆就此二字而分疏。與第十四篇標本已得者、第十七篇脉之逆從、第十八篇「脉從陰陽，病易已；脉逆陰陽，病難已」、第十九篇逆四時者同條而義別：彼就診法與脈之順逆而言，本篇則就治法之順時與否而言——「法時」二字即全篇之逆從。
歧伯曰：視其虚實，調其逆從，可使必已矣。
歧伯曰：视其虚实，调其逆从，可使必已矣。
Qí bó yuē: shì qí xū shí, tiáo qí nì cóng, kě shǐ bì yǐ yǐ.
Qibo says: look to the emptiness and repletion, regulate what is counterflow and what follows, and you can certainly bring it to an end.
「逆從」之目於本站已立（id 484），本篇用之於治遺：「視其虚實，調其逆從，可使必已矣」。「歧」讀 qí；「伯」讀 bó；「曰」讀 yuē；**「視」讀 shì，診察也**；「其」讀 qí；**「虚」底本作「虚」，不作「虛」**——本篇「虚實」惟此一見，各從底本；**「實」讀 shí，底本作「實」不作「实」**；**「調」讀 tiáo，調理也**，不讀 diào；**「從」讀 cóng，本篇一見**——「逆從」者，逆治與從治，即《素問》「逆者正治，從者反治」之義；「使」讀 shǐ；「必」讀 bì，本篇二見；「已」讀 yǐ；「矣」讀 yǐ。**「視其虚實，調其逆從」是治遺之總則**——不專清熱，而先辨虛實、定逆從，與第四篇「治病必求於本」同旨，亦與本站「逆從」條所收他篇之義可互注；本篇別有「從逆」（id 878）一條，字序互倒而義各有當，用時當分別。
歧伯對曰：凡刺之方，必别陰陽，前後相應，逆從得施，標本相移。
歧伯对曰：凡刺之方，必别阴阳，前后相应，逆从得施，标本相移。
Qí bó duì yuē: fán cì zhī fāng, bì bié yīn yáng, qián hòu xiāng yìng, nì cóng dé shī, biāo běn xiāng yí.
Qi Bo replied: the rule for every puncture is that one must separate yin from yang, let what comes before and what follows answer one another, let what runs counter and what accords each be applied where it belongs, and let root and branch change places with one another.
「凡刺之方，必别陰陽，前後相應，逆從得施，標本相移」——**逆從者，刺法之二端：逆取為逆，從取為從**；**本篇「逆從」3見：篇首一見，此一見，「夫陰陽逆從標本之爲道也」一見**；**下文「治反爲逆，治得爲從」即其解**；**「逆」讀 nì，本篇8見；「從」讀 cóng，本篇6見**；**「别」讀 bié、「應」讀 yìng、「施」讀 shī、「移」讀 yí、「爲」讀 wéi**
其次有賢人者，法則天地，象似日月。辯列星辰，逆從陰陽，分別四時，將從上古，合同於道，亦可使益壽而有極時。
其次有贤人者，法则天地，象似日月。辩列星辰，逆从阴阳，分别四时，将从上古，合同于道，亦可使益寿而有极时。
Qí cì yǒu xián rén zhě, fǎ zé tiān dì, xiàng sì rì yuè. biàn liè xīng chén, nì cóng yīn yáng, fēn bié sì shí, jiāng cóng shàng gǔ, hé tóng yú dào, yì kě shǐ yì shòu ér yǒu jí shí.
Next there were the xianren · worthy. They took heaven and earth as their rule and the sun and moon as their image; they set out the stars in their ranks, went with and against yin and yang, distinguished the four seasons, followed the high antiquity that went before, and joined in accord with the way. These too can be made to add to their years — but for them there is a time of ending.
「逆從陰陽」——逆從讀 nì cóng；**「逆從」本篇1見**
寒極生熱，熱極生寒，寒氣生濁，熱氣生清。清氣在下，則生飱泄；濁氣在上，則生䐜脹。此陰陽反作，病之逆從也。
寒极生热，热极生寒，寒气生浊，热气生清。清气在下，则生飧泄；浊气在上，则生䐜胀。此阴阳反作，病之逆从也。
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.
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.
「病之逆從也」——清濁升降失所是為陰陽反作，病之逆從由此而分；**「逆從」本篇2見**