1
雷公請問：氣之多少，何者爲逆？何者爲從？
雷公请问：气之多少，何者为逆？何者为从？ Léi gōng qǐng wèn: qì zhī duō shǎo, hé zhě wéi nì? Hé zhě wéi cóng?
雷公问道，气的多少，哪一种是逆，哪一种是从。
Lei Gong asked: “In the quantity of qi, which is the contrary and which is the compliant?”
2
黄帝答曰：陽從左，陰從右，老從上，少從下。
黄帝答曰：阳从左，阴从右，老从上，少从下。
Huáng dì dá yuē: yáng cóng zuǒ, yīn cóng yòu, lǎo cóng shàng, shào cóng xià.
黄帝回答说，阳气从左而行，阴气从右而行，年老的人气从上而下，年少的人气从下而上。
Huang Di answered: “Yang moves from the left, yin from the right; in the old the qi moves from above, in the young from below.”
3
是以春夏歸陽爲生，歸秋冬爲死，反之則歸秋冬爲生。
是以春夏归阳为生，归秋冬为死，反之则归秋冬为生。
Shì yǐ chūn xià guī yáng wéi shēng, guī qiū dōng wéi sǐ, fǎn zhī zé guī qiū dōng wéi shēng.
所以春夏两季归向阳气就能生，归向秋冬阴气就会死；反过来，归向秋冬反而能生。
“Thus when spring and summer turn towards yang there is life, and when they turn towards autumn and winter there is death; conversely, to turn towards autumn and winter is to live.”
4
是以氣多少逆皆爲厥。問曰：有餘者厥耶？
是以气多少逆皆为厥。问曰：有余者厥耶？ Shì yǐ qì duō shǎo nì jiē wéi jué. Wèn yuē: yǒu yú zhě jué yé?
所以气不论多少，只要逆乱都成为厥。雷公问，气有余的也会厥吗。
“So whether the qi be much or little, once it runs contrary it becomes a reversal.” Lei Gong asked: “Can one who has an excess of qi also fall into reversal?”
5
答曰：一上不下，寒厥到膝，少者秋冬死，老者秋冬生。
答曰：一上不下，寒厥到膝，少者秋冬死，老者秋冬生。 Dá yuē: yī shàng bù xià, hán jué dào xī, shào zhě qiū dōng sǐ, lǎo zhě qiū dōng shēng.
回答说，气一往上升而不下降，寒厥就会冷到膝部；年少的人在秋冬死，年老的人在秋冬生。
The answer: “When it goes up and does not come down, the cold reversal reaches the knee. The young die in autumn and winter; the old live through autumn and winter.”
6
氣上不下，頭痛巔疾，求陽不得，求陰不審，五部隔無徵，
气上不下，头痛巅疾，求阳不得，求阴不审，五部隔无征， Qì shàng bù xià, tóu tòng diān jí, qiú yáng bù dé, qiú yīn bù shěn, wǔ bù gé wú zhēng,
气上而不下，就会头痛、巅顶之疾；求之于阳得不到，求之于阴又不明白，五部之气阻隔而没有征验，
“When the qi is above and does not descend, there is headache and illness at the crown. Seek it in yang and it is not found; seek it in yin and it is not clear. The five divisions are cut off and show no sign.”
7
若居曠野，若伏空室，緜緜乎屬不滿日。
若居旷野，若伏空室，绵绵乎属不满日。
Ruò jū kuàng yě, ruò fú kōng shì, mián mián hū zhǔ bù mǎn rì.
就像住在空旷的原野，又像伏在空空的屋子里，绵绵延延，连一天也支持不到。
“One is like a man dwelling in a waste, like one crouching in an empty room, drawn out thin and hardly able to last the day.”
Shì yǐ shǎo qì zhī jué, lìng rén wàng mèng, qí jí zhì mí.
所以少气的厥，使人妄生梦寐，到了极处就神志迷乱。
“So the reversal of scant qi makes a man dream wildly, and at its extreme he is utterly confused.”
Sān yáng jué, sān yīn wēi, shì wéi shǎo qì.
三阳之气断绝，三阴之气衰微，这就是少气。
“When the three yang are cut off and the three yin are faint, this is scant qi.”
10
是以肺氣虚，則使人夢見白物，見人斬血藉藉；得其時，則夢見兵戰；
是以肺气虚，则使人梦见白物，见人斩血藉藉；得其时，则梦见兵战； Shì yǐ fèi qì xū, zé shǐ rén mèng jiàn bái wù, jiàn rén zhǎn xuè jí jí; dé qí shí, zé mèng jiàn bīng zhàn;
所以肺气虚，就使人梦见白色的东西，梦见有人斩杀流血，纵横错杂；遇到肺气当令的时节，就梦见兵戈交战；
“Thus when the lung qi is deficient, a man dreams of white things, of men cutting one another down so that blood lies everywhere; in the season when the lung governs, he dreams of weapons and war.”
11
腎氣虚，則使人夢見舟船溺人；得其時，則夢伏水中；
肾气虚，则使人梦见舟船溺人；得其时，则梦伏水中； Shèn qì xū, zé shǐ rén mèng jiàn zhōu chuán nì rén; dé qí shí, zé mèng fú shuǐ zhōng;
肾气虚，就使人梦见舟船沉溺；遇到肾气当令的时节，就梦见伏在水里；
“When the kidney qi is deficient, he dreams of boats drowning; in the season when the kidney governs, he dreams of lying in water.”
12
若有畏恐，肝氣虚，則夢見菌香生草。得其時，則夢伏樹下，不敢起。
若有畏恐，肝气虚，则梦见菌香生草。得其时，则梦伏树下，不敢起。 Ruò yǒu wèi kǒng, gān qì xū, zé mèng jiàn jūn xiāng shēng cǎo. Dé qí shí, zé mèng fú shù xià, bù gǎn qǐ.
如果有所畏惧惊恐，肝气虚，就梦见菌香一类的香草生长。遇到肝气当令的时节，就梦见伏在树下，不敢起来。
“If there is fear, and the liver qi is deficient, he dreams of fragrant plants growing. In the season when the liver governs, he dreams of crouching under a tree and not daring to rise.”
13
心氣虚，則夢救火陽物；得其時，則夢燔灼。
心气虚，则梦救火阳物；得其时，则梦燔灼。 Xīn qì xū, zé mèng jiù huǒ yáng wù; dé qí shí, zé mèng fán zhuó.
心气虚，就梦见救火和属阳的事物；遇到心气当令的时节，就梦见焚烧灼热。
“When the heart qi is deficient, he dreams of putting out fire and of yang things; in the season when the heart governs, he dreams of burning and scorching.”
14
脾氣虚，則夢飲食不足；得其時，則夢築垣蓋屋。
脾气虚，则梦饮食不足；得其时，则梦筑垣盖屋。 Pí qì xū, zé mèng yǐn shí bù zú; dé qí shí, zé mèng zhù yuán gài wū.
脾气虚，就梦见饮食不够；遇到脾气当令的时节，就梦见筑墙盖屋。
“When the spleen qi is deficient, he dreams that food and drink are not enough; in the season when the spleen governs, he dreams of building walls and roofing a house.”
Cǐ jiē wǔ zàng qì xū, yáng qì yǒu yú, yīn qì bù zú, hé zhī wǔ zhěn, tiáo zhī yīn yáng, yǐ zài jīng mài.
这些都是五脏气虚，阳气有余而阴气不足，要合于五诊，调其阴阳，而求之于经脉。
“All these are the deficiency of the five viscera’ qi, with yang in excess and yin insufficient. Join them to the five examinations, tune yin and yang, and seek it in the channels and vessels.”
16
診有十度，度人，脉度，藏度，肉度，筋度，俞度。陰陽氣盡，人病自具。
诊有十度，度人，脉度，藏度，肉度，筋度，俞度。阴阳气尽，人病自具。 Zhěn yǒu shí dù, duó rén, mài dù, zàng dù, ròu dù, jīn dù, shù dù. Yīn yáng qì jìn, rén bìng zì jù.
诊断有十度，就是度人、脉度、藏度、肉度、筋度、俞度。阴阳之气尽了，人的病就全部显现出来。
“Diagnosis has ten measures: the measure of the man, of the vessels, of the viscera, of the flesh, of the sinews, of the transport points. When the yin and yang qi are exhausted, the whole illness stands out.”
17
脉動無常，散陰頗陽，脉脱不具，診無常行，
脉动无常，散阴颇阳，脉脱不具，诊无常行，
Mài dòng wú cháng, sàn yīn pō yáng, mài tuō bù jù, zhěn wú cháng xíng,
脉的搏动没有常规，阴气散乱而阳气偏盛，脉气脱失而不周全，诊察就没有固定的路数，
“The movement of the pulse has no constant; yin scatters and yang leans to one side; the pulse qi slips away and is incomplete, so diagnosis has no fixed course.”
18
診必上下，度民君卿，受師不卒，使術不明，不察逆從，是爲妄行。
诊必上下，度民君卿，受师不卒，使术不明，不察逆从，是为妄行。 Zhěn bì shàng xià, duó mín jūn qīng, shòu shī bù zú, shǐ shù bù míng, bù chá nì cóng, shì wéi wàng xíng.
诊察一定要察其上下，衡量病人是平民还是君卿；如果受业于师而不能卒业，使医术不明，不能审察逆从，这就是妄行。
“One must examine above and below, and weigh whether the patient is a common man or a lord. To receive the teaching of a master and not finish it, so that the art is not clear and the contrary and the compliant are not discerned — this is reckless practice.”
19
持雌失雄，棄陰附陽，不知并合，診故不明，傳之後世，反論自章。
持雌失雄，弃阴附阳，不知并合，诊故不明，传之后世，反论自章。
Chí cí shī xióng, qì yīn fù yáng, bù zhī bìng hé, zhěn gù bù míng, chuán zhī hòu shì, fǎn lùn zì zhāng.
只持其雌而失其雄，抛弃阴而依附阳，不知道阴阳并合的道理，诊断所以不明，这样传到后世，错误的论说自然就显明了。
“To hold the female and lose the male, to cast off yin and cleave to yang, not knowing how they join — for this the diagnosis is not clear, and handed down to later ages the false doctrine makes itself plain.”
Zhì yīn xū, tiān qì jué; zhì yáng shèng, dì qì bù zú, yīn yáng bìng jiāo, zhì rén zhī suǒ xíng.
至阴虚弱，天气就断绝；至阳亢盛，地气就不足；阴阳交并，这是至人所行的道理。
“When the utmost yin is deficient, the qi of heaven is cut off; when the utmost yang is full, the qi of earth is insufficient. Yin and yang joining — this is the way the utmost man walks.”
Yīn yáng bìng jiāo zhě, yáng qì xiān zhì, yīn qì hòu zhì, shì yǐ shèng rén chí zhěn zhī dào, xiān hòu yīn yáng ér chí zhī,
阴阳交并的时候，阳气先到，阴气后到；所以圣人持诊的方法，是先分别阴阳先后而持之，
“When yin and yang join, the yang qi arrives first and the yin qi after. So the sage’s way of holding the diagnosis is to hold it by the order of yin and yang.”
Qí héng zhī shì, nǎi liù shí shǒu, zhěn hé wēi zhī shì, zhuī yīn yáng zhī biàn, zhāng wǔ zhōng zhī qíng,
奇恒的态势，共有六十首；诊察合于细微的事情，追索阴阳的变化，彰明五脏中之情，
“The configurations of the extraordinary and the constant are sixty in number. To examine what agrees in the finest matters, to pursue the changes of yin and yang, to make plain the conditions within the five viscera,”
23
其中之論，取虚實之要，定五度之事，知此乃足以診。
其中之论，取虚实之要，定五度之事，知此乃足以诊。 Qí zhōng zhī lùn, qǔ xū shí zhī yào, dìng wǔ dù zhī shì, zhī cǐ nǎi zú yǐ zhěn.
其中的理论，取虚实的关键，定五度的事情，知道这些才足以诊病。
“and among them to take the crux of deficiency and excess and settle the matters of the five measures — to know this is enough to diagnose.”
24
是以切陰不得陽，診消亡；得陽不得陰，守學不湛，
是以切阴不得阳，诊消亡；得阳不得阴，守学不湛，
Shì yǐ qiè yīn bù dé yáng, zhěn xiāo wáng; dé yáng bù dé yīn, shǒu xué bù zhàn,
所以切阴而不能得阳，诊法就消亡；得阳而不能得阴，所学便不深湛，
“So to cut the yin and not obtain the yang is the death of diagnosis; to obtain the yang and not the yin leaves the learning shallow.”
25
知左不知右，知右不知左，知上不知下，知先不知後，故治不久。
知左不知右，知右不知左，知上不知下，知先不知后，故治不久。
Zhī zuǒ bù zhī yòu, zhī yòu bù zhī zuǒ, zhī shàng bù zhī xià, zhī xiān bù zhī hòu, gù zhì bù jiǔ.
知道左边而不知道右边，知道右边而不知道左边，知道上面而不知道下面，知道前面而不知道后面，所以治病不能长久。
“To know the left and not the right, the right and not the left, the above and not the below, the first and not the last — so the cure does not last.”
26
知醜知善，知病知不病，知高知下，知坐知起，知行知止，用之有紀，診道乃具，萬世不殆。
知丑知善，知病知不病，知高知下，知坐知起，知行知止，用之有纪，诊道乃具，万世不殆。
Zhī chǒu zhī shàn, zhī bìng zhī bù bìng, zhī gāo zhī xià, zhī zuò zhī qǐ, zhī xíng zhī zhǐ, yòng zhī yǒu jì, zhěn dào nǎi jù, wàn shì bù dài.
知道丑恶也知道美善，知道有病也知道无病，知道高也知道下，知道坐也知道起，知道行也知道止，运用起来有纲纪，诊道就完备了，万世也不会危殆。
“To know the foul and the fair, the ill and the well, the high and the low, the sitting and the rising, the moving and the resting, and to use them with order — then the way of diagnosis is complete and ten thousand ages are without danger.”
27
起所有餘，知所不足，度事上下，脉事因格。
起所有余，知所不足，度事上下，脉事因格。
Qǐ suǒ yǒu yú, zhī suǒ bù zú, duó shì shàng xià, mài shì yīn gé.
从有余的地方推求不足的地方，揣度病势的上下，脉象的事情就因此清楚。
“Rising from what is in excess, know what is insufficient; measure the above and the below of the matter, and the affairs of the pulse fall into their places.”
Shì yǐ xíng ruò qì xū, sǐ; xíng qì yǒu yú, mài qì bù zú, sǐ; mài qì yǒu yú, xíng qì bù zú, shēng.
所以形体衰弱而气虚的，死；形气有余而脉气不足的，死；脉气有余而形气不足的，生。
“So where the form is weak and the qi deficient, there is death; where the form and qi are in excess but the pulse qi insufficient, there is death; where the pulse qi is in excess and the form and qi insufficient, there is life.”
29
是以，診有大方，坐起有常，出入有行，以轉神明，必清必淨，
是以，诊有大方，坐起有常，出入有行，以转神明，必清必净， Shì yǐ, zhěn yǒu dà fāng, zuò qǐ yǒu cháng, chū rù yǒu xíng, yǐ zhuǎn shén míng, bì qīng bì jìng,
所以诊断有大法，坐起有一定的常规，出入有一定的行止，以此运转神明，一定要清静洁净，
“So diagnosis has its great method: sitting and rising with constancy, going out and coming in with order, and by this turning the spirit brightness. One must be clear and pure,”
30
上觀下觀，司八正邪，别五中部，按脉動靜，
上观下观，司八正邪，别五中部，按脉动静， Shàng guān xià guān, sī bā zhèng xié, bié wǔ zhōng bù, àn mài dòng jìng,
上观下观，司察八正之邪，辨别五部之中，按候脉的动静，
“look above and look below, watch the evils of the eight uprights, distinguish the five divisions of the middle, press the pulse and note its movement and stillness,”
Xún chǐ huá sè hán wēn zhī yì, shì qí dà xiǎo, hé zhī bìng néng, nì cóng yǐ dé, fù zhī bìng míng.
循着尺肤的滑涩寒温之意，看它的大小，合于病能，逆从既已得知，又能知道病名。
“follow the meaning of the cubit’s smooth and rough, cold and warm, look at its great and small, join it to the condition of the illness; the contrary and the compliant being obtained, the name of the illness is known again.”
32
診可十全，不失人情，故診之，或視息視意，故不失條理。
诊可十全，不失人情，故诊之，或视息视意，故不失条理。 Zhěn kě shí quán, bù shī rén qíng, gù zhěn zhī, huò shì xī shì yì, gù bù shī tiáo lǐ.
诊断就可以十全，不失人情；所以诊断的时候，或者看他的呼吸，或者看他的意愿，就不会失去条理。
“Then diagnosis may be ten for ten and not fail of human feeling. So in diagnosing, one looks at the breath and looks at the intent, and the order is not lost.”
33
道甚明察，故能長久。
道甚明察，故能长久。
Dào shèn míng chá, gù néng cháng jiǔ.
这道很是明察，所以能够长久。
“This way is very clear, and so it endures.”
34
不知此道，失經絶理，亡言妄期，此謂失道。
不知此道，失经绝理，亡言妄期，此谓失道。
Bù zhī cǐ dào, shī jīng jué lǐ, wáng yán wàng qī, cǐ wèi shī dào.
不知道这个道理，就失去经脉、断绝条理，妄加言语、妄定期限，这就叫失道。
“Not to know this way is to lose the channels and cut off the order, to speak at random and set terms at random: this is called losing the way.”