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.
王冰：「先師以色白脈毛而合金應秋……然以是色脈下合五行之休王，上副四時之往來，故六合之閒，八風鼓坼，不離常候，盡可與期。」王冰於「六合」無專注，以上下文推之，當指四方上下；一說為十二辰之會，二說並存。
歧伯曰：請言其與天運轉大也。萬物之外，六合之内，天地之變，陰陽之應，彼春之暖，爲夏之暑；彼秋之忿，爲冬之怒，四變之動，脉與之上下，以春應中規，夏應中矩，秋應中衡，冬應中權。
岐伯曰：请言其与天运转大也。万物之外，六合之内，天地之变，阴阳之应，彼春之暖，为夏之暑；彼秋之忿，为冬之怒，四变之动，脉与之上下，以春应中规，夏应中矩，秋应中衡，冬应中权。
qí bó yuē: qǐng yán qí yǔ tiān yùn zhuǎn dà yě. wàn wù zhī wài, liù hé zhī nèi, tiān dì zhī biàn, yīn yáng zhī yìng, bǐ chūn zhī nuǎn, wéi xià zhī shǔ; bǐ qiū zhī fèn, wéi dōng zhī nù, sì biàn zhī dòng, mài yǔ zhī shàng xià, yǐ chūn yìng zhòng guī, xià yìng zhòng jǔ, qiū yìng zhòng héng, dōng yìng zhòng quán.
Qibo says: Let me speak of how it corresponds to the great turning of heaven. Outside the myriad things, within the six directions, in the changes of heaven and earth and the answering of yin and yang — the warmth of that spring becomes the heat of summer; the resentment of that autumn becomes the anger of winter. As these four changes move, the pulse rises and falls with them: in spring it answers to the compasses, in summer to the square, in autumn to the balance beam, in winter to the weight.
「萬物之外，六合之内，天地之變，陰陽之應」：本篇以六合為天地萬物之域，脈之動在其中。與第十三篇「六合」同條：第十三篇以「六合」言上古之人與天地之氣相合，本篇則以六合為空間之極——萬物之外、六合之內，天地之變、陰陽之應，脈亦與之上下。二者一以言人之合於天地，一以言脈之周於天地。
黄帝曰：夫自古通天者，生之本，本於陰陽。天地之間，六合之内，其氣九州、九竅、五藏、十二節，皆通乎天氣。其生五，其氣三。數犯此者，則邪氣傷人，此壽命之本也。
黄帝曰：夫自古通天者，生之本，本于阴阳。天地之间，六合之内，其气九州、九窍、五脏、十二节，皆通乎天气。其生五，其气三。数犯此者，则邪气伤人，此寿命之本也。
Huáng dì yuē: fú zì gǔ tōng tiān zhě, shēng zhī běn, běn yú yīn yáng. tiān dì zhī jiān, liù hé zhī nèi, qí qì jiǔ zhōu, jiǔ qiào, wǔ zàng, shí èr jié, jiē tōng hū tiān qì. qí shēng wǔ, qí qì sān. shuò fàn cǐ zhě, zé xié qì shāng rén, cǐ shòu mìng zhī běn yě.
The Yellow Emperor said: from of old, communicating with heaven is the root of life, and this root is itself rooted in yin and yang. Between heaven and earth, within the six directions, the qi of the nine regions, the nine orifices, the five viscera and the twelve joints all communicate with the qi of heaven. Its generating is five and its qi are three – the five phases and the three yin and three yang. To transgress this again and again is to let the evil qi wound the person; this is the root of the allotted span.
「天地之間，六合之内」——六合謂四方上下；本篇舉六合、九州、九竅、五藏、十二節以明天人相貫；**「六合」本篇1見**
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?
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?
「會通六合」——列别藏府、端絡經脉而會通六合，各從其經；**「六合」本篇1見**