1
黃帝問於歧伯曰：余嘗上於清泠之臺，中階而顧，匍匐而前，則惑。余私異之，竊内怪之。獨瞑獨視，安心定氣，久而不解。獨博獨眩，披髮長跪，俛而視之，後久之不已也，卒然自上，何氣使然？
黄帝问于歧伯曰：余尝上于清泠之台，中阶而顾，匍匐而前，则惑。余私异之，窃内怪之。独瞑独视，安心定气，久而不解。独博独眩，披发长跪，俛而视之，后久之不已也，卒然自上，何气使然？ Huáng Dì wèn yú Qí Bó yuē: yú cháng shàng yú qīng líng zhī tái, zhōng jiē ér gù, pú fú ér qián, zé huò. yú sī yì zhī, qiè nèi guài zhī. dú míng dú shì, ān xīn dìng qì, jiǔ ér bù jiě. dú bó dú xuàn, pī fà cháng guì, fǔ ér shì zhī, hòu jiǔ zhī bù yǐ yě, cù rán zì shàng, hé qì shǐ rán?
黄帝问歧伯说：我曾登上清泠之台，走到中阶回头一看，再匍匐向前，就感到迷惑。我私下觉得奇怪，心里暗暗诧异。独自行立、独自视物，安心定气，许久也不能解除。独自眩晕，披发长跪，俯身而视，久久不止，忽然又像从上面掉下来，这是什么气造成的？
The Yellow Emperor asked Qi Bo: I once went up the terrace of clear cool, and looking back from the middle stair, then crawling forward, I became bewildered. I wondered at it privately and was puzzled within. Standing alone and looking alone, calming my heart and steadying my qi, for a long while I could not undo it. Dizzy and reeling alone, hair unbound and kneeling long, bowing to look, for a long while it did not stop, and suddenly it was as if I fell from above. What qi brings this about?
2
歧伯對曰：五藏六府之精氣，皆上注於目，而爲之精。精之窠爲眼，骨之精爲瞳子，筋之精爲黑眼，血之精爲絡其窠，氣之精爲白眼，肌肉之精爲約束。裹擷筋骨血氣之精。而與脉拜爲系，上屬於腦，後出於項中。
歧伯对曰：五藏六府之精气，皆上注于目，而为之精。精之窠为眼，骨之精为瞳子，筋之精为黑眼，血之精为络其窠，气之精为白眼，肌肉之精为约束。裹撷筋骨血气之精。而与脉拜为系，上属于脑，后出于项中。 Qí Bó duì yuē: wǔ zàng liù fǔ zhī jīng qì, jiē shàng zhù yú mù, ér wéi zhī jīng. jīng zhī kē wéi yǎn, gǔ zhī jīng wéi tóng zǐ, jīn zhī jīng wéi hēi yǎn, xuè zhī jīng wéi luò qí kē, qì zhī jīng wéi bái yǎn, jī ròu zhī jīng wéi yuē shù. guǒ xié jīn gǔ xuè qì zhī jīng. ér yǔ mài bài wéi xì, shàng shǔ yú nǎo, hòu chū yú xiàng zhōng.
歧伯回答说：五藏六府的精气都上注于目，成为目的精明。精之窠为眼，骨之精为瞳子，筋之精为黑眼，血之精为眼窠的络脉，气之精为白眼，肌肉之精为约束。裹撷筋骨血气的精华，与脉合并成为目系，上属于脑，后出于项中。
Qi Bo answered: The essence qi of the five viscera and six bowels all pours upward into the eye and becomes its brightness. The nest of essence is the eye; the essence of bone is the pupil; the essence of sinew is the black of the eye; the essence of blood is the network of its nest; the essence of qi is the white; the essence of flesh and muscle is the constraint. Wrapping and gathering the essence of sinew, bone, blood and qi, it joins with the vessels to make the eye system, which ascends to the brain and issues behind in the middle of the nape.
3
故邪中於項，因逢其身之虚，其入深則隨眼系以入於腦，入於腦則腦轉，腦轉則引目系急，目系急則目眩以轉矣。邪其精，其精所中不相比也，則精散，精散則視歧，視歧見兩物。
故邪中于项，因逢其身之虚，其入深则随眼系以入于脑，入于脑则脑转，脑转则引目系急，目系急则目眩以转矣。邪其精，其精所中不相比也，则精散，精散则视歧，视歧见两物。 gù xié zhòng yú xiàng, yīn féng qí shēn zhī xū, qí rù shēn zé suí yǎn xì yǐ rù yú nǎo, rù yú nǎo zé nǎo zhuǎn, nǎo zhuǎn zé yǐn mù xì jí, mù xì jí zé mù xuàn yǐ zhuǎn yǐ. xié qí jīng, qí jīng suǒ zhōng bù xiāng bǐ yě, zé jīng sàn, jīng sàn zé shì qí, shì qí jiàn liǎng wù.
所以邪中于项，遇上身体正虚，入得深就随眼系入于脑；入于脑则脑转，脑转则牵引目系急，目系急就目眩而转。邪伤其精明之气，所中之精不相比例，则精散；精散则视歧，视歧就见一物为两物。
Hence when evil strikes the nape and meets the body’s emptiness, entering deep it follows the eye system into the brain; entering the brain, the brain turns; turning, it draws the eye system tight; tight, the eye is dazzled and turns. When evil strikes its brightness, and the essences it strikes are not proportionate, the essence scatters; scattered, sight divides; divided, one thing is seen as two.
mù zhě, wǔ zàng liù fǔ zhī jīng yě, yíng wèi hún pò zhī suǒ cháng yíng yě, shén qì zhī suǒ shēng yě. gù shén láo zé hún pò sàn, zhì yì luàn. shì gù tóng zǐ hēi yǎn fǎ yú yīn, bái yǎn chì mài fǎ yú yáng yě, gù yīn yáng hé chuán ér jīng míng yě. mù zhě, xīn shǐ yě; xīn zhě, shén zhī shè yě. gù shén jīng luàn ér bù zhuǎn, cù rán jiàn fēi cháng chù, jīng shén hún pò sàn bù xiāng dé, gù yuē huò yě.
目是五藏六府的精华，是营卫魂魄经常经营之处，是神气所生。所以神劳则魂魄散、志意乱。因此瞳子黑眼法于阴，白眼赤脉法于阳，阴阳合传而精明。目是心的使者，心是神的居舍。所以神精乱而不转，卒然看见非常之处，精神魂魄散而不相得，所以叫惑。
The eye is the essence of the five viscera and six bowels, the place where guarding and nutritive, animal soul and ethereal soul constantly operate, where spirit qi is born. Hence when the spirit is strained the souls scatter and the will is disordered. Therefore pupil and black of eye take law from yin, white and red vessels from yang, and yin and yang joined in transmission make the brightness. The eye is the heart’s envoy, and the heart is the spirit’s dwelling. Hence when spirit and essence are disordered and do not turn, and one suddenly sees what is not ordinary, spirit, essence and souls scatter and do not attain each other — this is called bewilderment.
5
黃帝曰：余疑其然。余每之東苑，未曽不惑，去之則復。余唯獨爲東苑勞神乎？何其異也？
黄帝曰：余疑其然。余每之东苑，未曽不惑，去之则复。余唯独为东苑劳神乎？何其异也？ Huáng Dì yuē: yú yí qí rán. yú měi zhī dōng yuàn, wèi céng bù huò, qù zhī zé fù. yú wéi dú wéi dōng yuàn láo shén hū? hé qí yì yě?
黄帝说：我怀疑不是这样。我每次到东苑，没有不迷惑的，离开就恢复。难道唯独为东苑劳神吗？为什么这样奇怪？
The Emperor said: I doubt it is so. Every time I go to the eastern park I am always bewildered, and when I leave it recovers. Is it only for the eastern park that I strain my spirit? Why is it so strange?
6
歧伯曰：不然也。心有所喜，神有所惡，卒然相惑，則精氣亂。視誤故惑，神移乃復，是故間者爲迷，甚者爲惑。
歧伯曰：不然也。心有所喜，神有所恶，卒然相惑，则精气乱。视误故惑，神移乃复，是故间者为迷，甚者为惑。 Qí Bó yuē: bù rán yě. xīn yǒu suǒ xǐ, shén yǒu suǒ wù, cù rán xiāng huò, zé jīng qì luàn. shì wù gù huò, shén yí nǎi fù, shì gù jiàn zhě wéi mí, shèn zhě wéi huò.
歧伯说：不是这样。心有所喜，神有所恶，卒然相互干扰，精气就乱。视觉错误所以惑，神移开就恢复。所以轻的叫迷，重的叫惑。
Qi Bo said: Not so. When the heart has what it likes and the spirit has what it hates, and the two suddenly disturb each other, the essence qi is disordered. Sight errs and so there is bewilderment; when the spirit shifts it recovers. Hence the light case is confusion and the heavy case is bewilderment.
7
黃帝曰：人之善忘者，何氣使然？歧伯曰：上氣不足，下氣有餘，腸胃實而心肺虚，虚則營衛留於下，久之不以時上，故善忘也。
黄帝曰：人之善忘者，何气使然？歧伯曰：上气不足，下气有余，肠胃实而心肺虚，虚则营卫留于下，久之不以时上，故善忘也。 Huáng Dì yuē: rén zhī shàn wàng zhě, hé qì shǐ rán? Qí Bó yuē: shàng qì bù zú, xià qì yǒu yú, cháng wèi shí ér xīn fèi xū, xū zé yíng wèi liú yú xià, jiǔ zhī bù yǐ shí shàng, gù shàn wàng yě.
黄帝说：人善忘，是什么气造成的？歧伯说：上气不足，下气有余，肠胃实而心肺虚；虚则营卫留在下，久了不能按时上注，所以善忘。
The Emperor said: When a man is forgetful, what qi brings it about? Qi Bo said: Upper qi is insufficient and lower qi excessive; stomach and intestines are solid while heart and lung are empty; empty, the guarding and nutritive stay below and for long do not ascend in time, and so he is forgetful.
8
黃帝曰：人之善饑而不嗜食者，何氣使然？歧伯曰：精氣并於脾，𤍠氣留於胃，胃𤍠則消穀，穀消故善饑。胃氣逆上，則胃脘寒，故不嗜食也。
黄帝曰：人之善饥而不嗜食者，何气使然？歧伯曰：精气并于脾，𤍠气留于胃，胃𤍠则消谷，谷消故善饥。胃气逆上，则胃脘寒，故不嗜食也。 Huáng Dì yuē: rén zhī shàn jī ér bù shì shí zhě, hé qì shǐ rán? Qí Bó yuē: jīng qì bìng yú pí, rè qì liú yú wèi, wèi rè zé xiāo gǔ, gǔ xiāo gù shàn jī. wèi qì nì shàng, zé wèi wǎn hán, gù bù shì shí yě.
黄帝说：人善饥而不想吃东西，是什么气造成的？歧伯说：精气并于脾，热气留在胃，胃热则消谷，谷消所以善饥。胃气逆上，则胃脘寒，所以不想吃。
The Emperor said: When a man is often hungry yet has no appetite, what qi brings it about? Qi Bo said: Essence qi gathers in the spleen, heat qi stays in the stomach; the stomach’s heat dissolves grain, and grain dissolved makes him hungry. When stomach qi rebels upward the stomach duct is cold, and so he has no appetite.
9
黃帝曰：病而不得卧者，何氣使然？歧伯曰：衛氣不得入於陰，常留於陽，留於陽則陽氣滿，陽氣滿則陽蹻盛，不得入於陰則陰氣虚，故目不瞑矣。
黄帝曰：病而不得卧者，何气使然？歧伯曰：卫气不得入于阴，常留于阳，留于阳则阳气满，阳气满则阳𫏋盛，不得入于阴则阴气虚，故目不瞑矣。 Huáng Dì yuē: bìng ér bù dé wò zhě, hé qì shǐ rán? Qí Bó yuē: wèi qì bù dé rù yú yīn, cháng liú yú yáng, liú yú yáng zé yáng qì mǎn, yáng qì mǎn zé yáng qiāo shèng, bù dé rù yú yīn zé yīn qì xū, gù mù bù míng yǐ.
黄帝说：病而不能卧，是什么气造成的？歧伯说：卫气不得入于阴，常留在阳；留在阳则阳气满，阳满则阳蹻盛，不得入阴则阴气虚，所以眼睛不能闭合。
The Emperor said: When illness prevents lying down, what qi brings it about? Qi Bo said: Guarding qi cannot enter the yin and stays always in the yang; staying in the yang, the yang qi is full; full, the yang heel vessel is full; not entering the yin, the yin is empty, and so the eyes do not close.
10
黃帝曰：病目而不得視者，何氣使然？歧伯曰：衛氣留於陰，不得行於陽，留於陰則陰氣盛，陰氣盛則陰蹻滿，不得入於陽則陽氣虚，故目閉也。
黄帝曰：病目而不得视者，何气使然？歧伯曰：卫气留于阴，不得行于阳，留于阴则阴气盛，阴气盛则阴𫏋满，不得入于阳则阳气虚，故目闭也。 Huáng Dì yuē: bìng mù ér bù dé shì zhě, hé qì shǐ rán? Qí Bó yuē: wèi qì liú yú yīn, bù dé xíng yú yáng, liú yú yīn zé yīn qì shèng, yīn qì shèng zé yīn qiāo mǎn, bù dé rù yú yáng zé yáng qì xū, gù mù bì yě.
黄帝说：病目而不能视，是什么气造成的？歧伯说：卫气留在阴，不得行于阳；留在阴则阴气盛，阴盛则阴蹻满，不得入阳则阳气虚，所以目闭。
The Emperor said: When the eyes are ill and cannot see, what qi brings it about? Qi Bo said: Guarding qi stays in the yin and cannot move in the yang; staying in the yin, the yin qi is full; full, the yin heel vessel is full; not entering the yang, the yang is empty, and so the eyes close.
11
黃帝曰：人之多卧者，何氣使然？歧伯曰：此人腸胃大而皮膚濕，而分肉不解焉。腸胃大則衛氣留久，皮膚濕則分肉不解，其行遲。
黄帝曰：人之多卧者，何气使然？歧伯曰：此人肠胃大而皮肤湿，而分肉不解焉。肠胃大则卫气留久，皮肤湿则分肉不解，其行迟。 Huáng Dì yuē: rén zhī duō wò zhě, hé qì shǐ rán? Qí Bó yuē: cǐ rén cháng wèi dà ér pí fū shī, ér fēn ròu bù jiě yān. cháng wèi dà zé wèi qì liú jiǔ, pí fū shī zé fēn ròu bù jiě, qí xíng chí.
黄帝说：人多卧，是什么气造成的？歧伯说：这种人肠胃大而皮肤湿，分肉不解利。肠胃大则卫气留久，皮肤湿则分肉不解，其行迟。
The Emperor said: When a man sleeps much, what qi brings it about? Qi Bo said: This man’s stomach and intestines are large and his skin damp, and the flesh divisions are not freed. Large intestines make guarding qi stay long; damp skin makes the flesh divisions unfreed and its movement slow.
12
夫衛氣者，晝日常行於陽，夜行於陰，故陽氣盡則卧，陰氣盡則寤。
夫卫气者，昼日常行于阳，夜行于阴，故阳气尽则卧，阴气尽则寤。 fū wèi qì zhě, zhòu rì cháng xíng yú yáng, yè xíng yú yīn, gù yáng qì jìn zé wò, yīn qì jìn zé wù.
卫气昼日常行于阳，夜行于阴，所以阳气尽则卧，阴气尽则寤。
Guarding qi by day always moves in the yang and by night in the yin; hence when yang qi is exhausted he lies down, and when yin qi is exhausted he wakes.
13
故腸胃大則衛氣行留久，皮膚濕分肉不解則行遲。留於陰也久，其氣不清則欲瞑，故多卧矣。其腸胃小，皮膚滑以緩，分肉解利，衛氣之留於陽也久，故少瞑焉。
故肠胃大则卫气行留久，皮肤湿分肉不解则行迟。留于阴也久，其气不清则欲瞑，故多卧矣。其肠胃小，皮肤滑以缓，分肉解利，卫气之留于阳也久，故少瞑焉。 gù cháng wèi dà zé wèi qì xíng liú jiǔ, pí fū shī fēn ròu bù jiě zé xíng chí. liú yú yīn yě jiǔ, qí qì bù qīng zé yù míng, gù duō wò yǐ. qí cháng wèi xiǎo, pí fū huá yǐ huǎn, fēn ròu jiě lì, wèi qì zhī liú yú yáng yě jiǔ, gù shǎo míng yān.
所以肠胃大则卫气行留久，皮肤湿、分肉不解则行迟；留在阴也久，其气不清就想闭眼，所以多卧。若肠胃小、皮肤滑而缓、分肉解利，卫气留在阳也久，所以少瞑。
Hence with large stomach and intestines guarding qi stays long; with damp skin and unfreed flesh divisions its movement is slow. Staying long in the yin, its qi is not clear and he wishes to close his eyes, and so sleeps much. If stomach and intestines are small, the skin slippery and slack, and the flesh divisions freed and sharp, guarding qi stays long in the yang, and so he sleeps little.
14
黃帝曰：其非常經也，卒然多卧者，何氣使然？歧伯曰：邪氣留於上膲，上膲閉而不通，已食者飲湯，衛氣留久於陰而不行，故卒然多卧焉。
黄帝曰：其非常经也，卒然多卧者，何气使然？歧伯曰：邪气留于上膲，上膲闭而不通，已食者饮汤，卫气留久于阴而不行，故卒然多卧焉。 Huáng Dì yuē: qí fēi cháng jīng yě, cù rán duō wò zhě, hé qì shǐ rán? Qí Bó yuē: xié qì liú yú shàng jiāo, shàng jiāo bì ér bù tōng, yǐ shí zhě yǐn tāng, wèi qì liú jiǔ yú yīn ér bù xíng, gù cù rán duō wò yān.
黄帝说：有不是经常如此，而卒然多卧的，是什么气造成的？歧伯说：邪气留在上焦，上焦闭而不通；已食的人饮汤，卫气留久于阴而不行，所以卒然多卧。
The Emperor said: When it is not the regular channels but a sudden sleepiness, what qi brings it about? Qi Bo said: Evil qi stays in the upper burner, and the upper burner is closed and does not pass; one who has eaten drinks soup, and guarding qi stays long in the yin and does not move, and so he suddenly sleeps much.
15
黃帝曰：善。治此諸邪，奈何？歧伯曰：先其藏府，誅其小過，後調其氣，盛者寫之，虚者補之。必先明知其形志之苦樂，定乃取之，裹擷神分。
黄帝曰：善。治此诸邪，奈何？歧伯曰：先其藏府，诛其小过，后调其气，盛者写之，虚者补之。必先明知其形志之苦乐，定乃取之，裹撷神分。 Huáng Dì yuē: shàn. zhì cǐ zhū xié, nài hé? Qí Bó yuē: xiān qí zàng fǔ, zhū qí xiǎo guò, hòu tiáo qí qì, shèng zhě xiè zhī, xū zhě bǔ zhī. bì xiān míng zhī qí xíng zhì zhī kǔ lè, dìng nǎi qǔ zhī, guǒ xié shén fēn.
黄帝说：好。治这些邪，怎样？歧伯说：先治其藏府，诛其小过，后调其气，盛者泻，虚者补。必先明白其形志的苦乐，确定后再取穴，把神气裹擷而分别调之。
The Emperor said: Good. How are these various evils treated? Qi Bo said: First the viscera and bowels, correcting their small faults; then tune the qi: the full drain, the empty tonify. One must first know clearly the bitterness and ease of his form and will, and settle it before taking points, wrapping and gathering the spirit and dividing it.