1
黃帝問曰：人身非常温也，非常熱也，爲之熱而煩滿者，何也？
黄帝问曰：人身非常温也，非常热也，为之热而烦满者，何也？
Huáng dì wèn yuē: rén shēn fēi cháng wēn yě, fēi cháng rè yě, wéi zhī rè ér fán mǎn zhě, hé yě?
黄帝问道：人的身体并非寻常之温，也并非寻常之热，却因而发热、烦闷胀满，这是什么缘故呢？
The Yellow Emperor asks: the body is not ordinarily warm, and not ordinarily hot — yet it becomes hot and the person is distressed and full. What is that?
2
歧伯對曰：陰氣少而陽氣勝，故熱而煩滿也。
歧伯对曰：阴气少而阳气胜，故热而烦满也。
Qí bó duì yuē: yīn qì shǎo ér yáng qì shèng, gù rè ér fán mǎn yě.
歧伯回答说：阴气少而阳气胜，所以发热而烦闷胀满。
Qi Bo replies: the yin qi is scant and the yang qi prevails, and so there is heat with distress and fullness.
3
帝曰：人身非衣寒也，中非有寒氣也，寒從中生者何？
帝曰：人身非衣寒也，中非有寒气也，寒从中生者何？
Dì yuē: rén shēn fēi yī hán yě, zhōng fēi yǒu hán qì yě, hán cóng zhōng shēng zhě hé?
帝问道：人的身体并非因衣薄而寒，体内也并非原有寒气，那么寒从体内生出，是什么缘故？
The Emperor asks: the body is not cold for want of clothing, and there is no cold qi within it — yet the cold arises from within. How is that?
4
歧伯曰：是人多痺氣也，陽氣少，陰氣多，故身寒如從水中出。
歧伯曰：是人多痹气也，阳气少，阴气多，故身寒如从水中出。
Qí bó yuē: shì rén duō bì qì yě, yáng qì shǎo, yīn qì duō, gù shēn hán rú cóng shuǐ zhōng chū.
歧伯说：这种人多有痹阻之气，阳气少，阴气多，所以身体寒冷，就像刚从水中出来一样。
Qi Bo says: such a person has much obstructing qi — yang qi scant, yin qi abundant — and so the body is cold as though just come out of water.
5
帝曰：人有四支熱，逢風寒如炙如火者，何也？
帝曰：人有四肢热，逢风寒如炙如火者，何也？
Dì yuē: rén yǒu sì zhī rè, féng fēng hán rú zhì rú huǒ zhě, hé yě?
帝问道：有人四肢发热，遇到风寒却像被火烤灼、像火烧一样，这是什么缘故？
The Emperor asks: a person has heat in the four limbs, and on meeting wind and cold is as if scorched, as if on fire. What is that?
6
歧伯曰：是人者，陰氣虚，陽氣盛。
歧伯曰：是人者，阴气虚，阳气盛。
Qí bó yuē: shì rén zhě, yīn qì xū, yáng qì shèng.
歧伯说：这种人阴气虚，阳气盛。
Qi Bo says: in such a person the yin qi is vacuous and the yang qi exuberant.
Sì zhī zhě yáng yě.
四肢属阳。
The four limbs are yang.
8
兩陽相得，而陰氣虚少，少水不能滅盛火，而陽獨治。
两阳相得，而阴气虚少，少水不能灭盛火，而阳独治。
Liǎng yáng xiāng dé, ér yīn qì xū shǎo, shǎo shuǐ bù néng miè shèng huǒ, ér yáng dú zhì.
两阳相合，而阴气虚少，少量的水不能熄灭旺盛之火，于是阳气独自主宰。
Two yangs meet one another while the yin qi is vacuous and scant: a little water cannot quench a vigorous fire, and so yang governs alone.
9
獨治者，不能生長也，獨勝而止耳。
独治者，不能生长也，独胜而止耳。
Dú zhì zhě, bù néng shēng zhǎng yě, dú shèng ér zhǐ ěr.
阳气独主，就不能生长，只是独胜一时而止罢了。
What governs alone cannot bring growth; it merely prevails alone, and then stops.
10
逢風而如炙如火者，是人當肉爍也。
逢风而如炙如火者，是人当肉烁也。
Féng fēng ér rú zhì rú huǒ zhě, shì rén dāng ròu shuò yě.
遇到风就像被火烤灼、像火烧一样的，这种人应当会肌肉消烁。
One who, meeting wind, is as if scorched and as if on fire — such a person will have the flesh wasted away.
11
帝曰：人有身寒，湯火不能熱，厚衣不能温，然不凍慄，是爲何病？
帝曰：人有身寒，汤火不能热，厚衣不能温，然不冻栗，是为何病？
Dì yuē: rén yǒu shēn hán, tāng huǒ bù néng rè, hòu yī bù néng wēn, rán bù dòng lì, shì wéi hé bìng?
帝问道：有人身体寒冷，热水与火都不能使他变热，厚衣也不能使他温暖，然而并不寒冷战抖，这是什么病？
The Emperor asks: a person has a cold body — hot water and fire cannot warm it, thick clothing cannot warm it — and yet there is no shivering. What disease is this?
12
歧伯曰：是人者，素腎氣勝，以水爲事，太陽氣衰，腎脂枯不長，一水不能勝兩火。
歧伯曰：是人者，素肾气胜，以水为事，太阳气衰，肾脂枯不长，一水不能胜两火。
Qí bó yuē: shì rén zhě, sù shèn qì shèng, yǐ shuǐ wéi shì, tài yáng qì shuāi, shèn zhī kū bù zhǎng, yī shuǐ bù néng shèng liǎng huǒ.
歧伯说：这种人素来肾气偏胜，又以水湿之事为业，太阳之气衰退，肾脂枯而不再生长，一份水不能胜过两份火。
Qi Bo says: such a person has from the outset a prevailing kidney qi and works with water; the greater yang qi has declined, the kidney fat is withered and does not grow, and one water cannot overcome two fires.
13
腎者水也，而生於骨，腎不生則髓不能滿，故寒甚至骨也。
肾者水也，而生于骨，肾不生则髓不能满，故寒甚至骨也。
Shèn zhě shuǐ yě, ér shēng yú gǔ, shèn bù shēng zé suǐ bù néng mǎn, gù hán shèn zhì gǔ yě.
肾属水，而肾气生于骨；肾不生，骨髓就不能充满，所以寒甚至于骨。
The kidney is water, and it generates bone; if the kidney does not generate, the marrow cannot fill, and so the cold reaches even to the bone.
14
所以不能凍慄者，肝一陽也，心二陽也，腎孤藏也，一水不能勝二火，故不能凍慄，病名曰骨痺，是人當攣節也。
所以不能冻栗者，肝一阳也，心二阳也，肾孤藏也，一水不能胜二火，故不能冻栗，病名曰骨痹，是人当挛节也。
Suǒ yǐ bù néng dòng lì zhě, gān yī yáng yě, xīn èr yáng yě, shèn gū zàng yě, yī shuǐ bù néng shèng èr huǒ, gù bù néng dòng lì, bìng míng yuē gǔ bì, shì rén dāng luán jié yě.
之所以寒冷而不战抖，是因为肝为一阳，心为二阳，肾是孤藏，一份水不能胜过两份火，所以虽寒而不战抖；病名叫骨痹，这种人应当会关节拘挛。
The reason there is no shivering: the liver is one yang, the heart a second yang, and the kidney a solitary store — one water cannot overcome two fires, hence no shivering. The disease is called bone impediment, and such a person will have contracted joints.
15
帝曰：人之肉苛者，雖近衣絮，猶尚苛也，是謂何疾？
帝曰：人之肉苛者，虽近衣絮，犹尚苛也，是谓何疾？
Dì yuē: rén zhī ròu kē zhě, suī jìn yī xù, yóu shàng kē yě, shì wèi hé jí?
帝问道：有人肌肉顽麻沉重，虽然贴近衣服棉絮，仍然觉得苛重不适，这叫什么病？
The Emperor asks: a person whose flesh is numb and heavy — though wrapped in clothing and wadding, it remains numb and heavy. What illness is this called?
Qí bó yuē: róng qì xū, wèi qì shí yě, róng qì xū zé bù rén, wèi qì xū, zé bù yòng, róng wèi jù xū, zé bù rén qiě bù yòng, ròu rú gù yě.
歧伯说：荣气虚，卫气实；荣气虚就麻木不仁，卫气虚就不能举动，荣卫俱虚，就既不仁又不能举动，而肌肉外形仍如故。
Qi Bo says: the construction qi is vacuous and the defence qi replete. When construction qi is vacuous there is numbness; when defence qi is vacuous there is loss of use; when both are vacuous there is numbness together with loss of use, while the flesh still looks as it always did.
17
人身與志不相有，曰死。
人身与志不相有，曰死。
Rén shēn yǔ zhì bù xiāng yǒu, yuē sǐ.
身体与心志互不相属，叫做死证。
When the body and the will no longer have one another, it is called death.
18
帝曰：人有逆氣不得卧而息有音者，有不得卧，而息無音者，有起居如故，而息有音者，有得卧，行而喘者，有不得卧，不能行而喘者，有不得卧，卧而喘者。
帝曰：人有逆气不得卧而息有音者，有不得卧，而息无音者，有起居如故，而息有音者，有得卧，行而喘者，有不得卧，不能行而喘者，有不得卧，卧而喘者。
Dì yuē: rén yǒu nì qì bù dé wò ér xī yǒu yīn zhě, yǒu bù dé wò, ér xī wú yīn zhě, yǒu qǐ jū rú gù, ér xī yǒu yīn zhě, yǒu dé wò, xíng ér chuǎn zhě, yǒu bù dé wò, bù néng xíng ér chuǎn zhě, yǒu bù dé wò, wò ér chuǎn zhě.
帝问道：有人气逆，不能平卧而呼吸有声；有不能平卧而呼吸无声；有起居如常而呼吸有声；有能平卧，但行走时气喘；有不能平卧，不能行走而气喘；有不能平卧，一卧下就气喘。
The Emperor asks: there are those with counterflow qi who cannot lie down and whose breathing is audible; those who cannot lie down and whose breathing is silent; those who rise and rest as usual yet whose breathing is audible; those who can lie down but pant when they walk; those who cannot lie down and pant when they cannot walk; and those who cannot lie down and pant when they lie down.
19
皆何藏使然？願聞其故。
皆何藏使然？愿闻其故。
Jiē hé zàng shǐ rán? Yuàn wén qí gù.
这都是哪一脏使之如此？希望听听其中的缘故。
Which store makes each of these so? I wish to hear the reason.
20
歧伯曰：不得卧而息有音者，是陽明之逆也。
歧伯曰：不得卧而息有音者，是阳明之逆也。
Qí bó yuē: bù dé wò ér xī yǒu yīn zhě, shì yáng míng zhī nì yě.
歧伯说：不能平卧而呼吸有声的，是阳明之气上逆。
Qi Bo says: those who cannot lie down and whose breathing is audible — this is counterflow of yang brightness.
21
足三陽者下行，今逆而上行，故息有音也。
足三阳者下行，今逆而上行，故息有音也。
Zú sān yáng zhě xià xíng, jīn nì ér shàng xíng, gù xī yǒu yīn yě.
足三阳经本是下行的，如今反而逆而向上行，所以呼吸有声。
The three yang of the foot go downward; now they flow counter to that and go upward, and so the breathing is audible.
Yáng míng zhě, wèi mài yě, wèi zhě liù fǔ zhī hǎi, qí qì yì xià xíng.
阳明是胃的经脉；胃是六府之海，其气也是下行的。
Yang brightness is the vessel of the stomach; the stomach is the sea of the six storehouses, and its qi likewise goes downward.
23
陽明逆，不得從其道，故不得卧也。
阳明逆，不得从其道，故不得卧也。
Yáng míng nì, bù dé cóng qí dào, gù bù dé wò yě.
阳明气逆，不能顺从其下行之道，所以不能平卧。
When yang brightness flows counter to its course, it cannot keep to its way, and so the person cannot lie down.
24
下經曰：胃不和則卧不安。此之謂也。
下经曰：胃不和则卧不安。此之谓也。
Xià jīng yuē: wèi bù hé zé wò bù ān. Cǐ zhī wèi yě.
《下经》说：胃不和，睡眠就不安宁。说的就是这个。
The Lower Classic says: when the stomach is not harmonious, sleep is not settled. This is what that means.
25
夫起居如故，而息有音者，此肺之絡脉逆也，絡脉不得隨經上下，故留經而不行。
夫起居如故，而息有音者，此肺之络脉逆也，络脉不得随经上下，故留经而不行。
Fú qǐ jū rú gù, ér xī yǒu yīn zhě, cǐ fèi zhī luò mài nì yě, luò mài bù dé suí jīng shàng xià, gù liú jīng ér bù xíng.
至于起居如常而呼吸有声的，这是肺的络脉气逆；络脉不能随经脉上下运行，所以留滞在经中而不行。
As for rising and resting as usual yet breathing audibly: this is counterflow in the connecting vessels of the lung. The connecting vessels cannot follow the channels up and down, so they lodge in the channel and do not move.
26
絡脉之病人也微，故起居如故，而息有音也。
络脉之病人也微，故起居如故，而息有音也。
Luò mài zhī bìng rén yě wēi, gù qǐ jū rú gù, ér xī yǒu yīn yě.
络脉致病轻微，所以起居如常，只是呼吸有声。
Disease of the connecting vessels affects the person only slightly, and so rising and resting are as usual while the breathing is audible.
27
夫不得卧，卧則喘者，是水氣之客也。
夫不得卧，卧则喘者，是水气之客也。
Fú bù dé wò, wò zé chuǎn zhě, shì shuǐ qì zhī kè yě.
至于不能平卧、一卧下就气喘的，这是水气客居所致。
As for those who cannot lie down and pant when they lie down: this is water qi lodging as a guest.
28
夫水者，循津液而流也，腎者水藏，主津液，主卧與喘也。
夫水者，循津液而流也，肾者水藏，主津液，主卧与喘也。
Fú shuǐ zhě, xún jīn yè ér liú yě, shèn zhě shuǐ zàng, zhǔ jīn yè, zhǔ wò yǔ chuǎn yě.
水循着津液而流行；肾是水藏，主司津液，也主司卧与喘。
Water flows along with the fluids; the kidney is the water store, it governs the fluids, and it governs lying down and panting.
29
帝曰：善。
帝曰：善。
Dì yuē: shàn.
帝说：讲得好。
The Emperor says: good.