Huáng dì zuò míng táng, shǐ zhèng tiān gāng, lín guān bā jí, kǎo jiàn wǔ cháng, qǐng tiān shī ér wèn zhī yuē: lùn yán tiān dì zhī dòng jìng, shén míng wéi zhī jì; yīn yáng zhī shēng jiàng, hán shǔ zhāng qí zhào. Yú wén wǔ yùn zhī shù yú fū zǐ, fū zǐ zhī suǒ yán, zhèng wǔ qì zhī gè zhǔ suì ěr, shǒu jiǎ dìng yùn, yú yīn lùn zhī.
黄帝坐在明堂之上，开始端正天道的纲纪，临视观察八方极远之地，考订建立五常的法则，于是请天师来问道：医论上说，天地的动静，以神明为纲纪；阴阳的升降，由寒暑显示它的征兆。我从夫子那里听到五运的数目，夫子所说的，只是五气各主一岁而已，以甲为首来推定五运，我因而加以推演。
Huang Di sat in the Bright Hall, set right the framework of heaven, looked out over the eight extremes, examined and established the five constants, and then called the heavenly teacher to ask: the treatises say that the movement and stillness of heaven and earth take spirit brightness as their framework, and that the rising and falling of yin and yang show their signs in cold and summer heat. I have heard the numbers of the five circuits from you, master, but what you spoke of was only that each of the five qi governs a year — that the first jia settles the circuit — and I have reasoned on from there.
2
鬼臾區曰：土主甲己，金主乙庚，水主丙辛，木主丁壬，火主戊癸。子午之上，少陰主之；丑未之上，太陰主之；寅申之上，少陽主之；卯酉之上，陽明主之；辰戌之上，太陽主之；巳亥之上，厥陰主之。不合陰陽，其故何也？
鬼臾区曰：土主甲己，金主乙庚，水主丙辛，木主丁壬，火主戊癸。子午之上，少阴主之；丑未之上，太阴主之；寅申之上，少阳主之；卯酉之上，阳明主之；辰戌之上，太阳主之；巳亥之上，厥阴主之。不合阴阳，其故何也？
Guǐ yú qū yuē: tǔ zhǔ jiǎ jǐ, jīn zhǔ yǐ gēng, shuǐ zhǔ bǐng xīn, mù zhǔ dīng rén, huǒ zhǔ wù guǐ. Zǐ wǔ zhī shàng, shào yīn zhǔ zhī; chǒu wèi zhī shàng, tài yīn zhǔ zhī; yín shēn zhī shàng, shào yáng zhǔ zhī; mǎo yǒu zhī shàng, yáng míng zhǔ zhī; chén xū zhī shàng, tài yáng zhǔ zhī; sì hài zhī shàng, jué yīn zhǔ zhī. Bù hé yīn yáng, qí gù hé yě?
鬼臾区说：土运主甲己之年，金运主乙庚之年，水运主丙辛之年，木运主丁壬之年，火运主戊癸之年。子午之上，由少阴主之；丑未之上，由太阴主之；寅申之上，由少阳主之；卯酉之上，由阳明主之；辰戌之上，由太阳主之；巳亥之上，由厥阴主之。这与阴阳的次序不相合，是什么缘故？
Gui Yu Qu said: earth governs jia and ji, metal governs yi and geng, water governs bing and xin, wood governs ding and ren, fire governs wu and gui. Above zi and wu, lesser yin presides; above chou and wei, greater yin presides; above yin and shen, lesser yang presides; above mao and you, yang brightness presides; above chen and xu, greater yang presides; above si and hai, ceasing yin presides. These do not accord with yin and yang — why is that?
3
歧伯曰：是明道也，此天地之陰陽也，夫數之可數者，人中之陰陽也。然所合數之可得者也。夫陰陽者，數之可十，推之可百；數之可千，推之可萬。天地陰陽者，不以數推，以象之謂也。
歧伯曰：是明道也，此天地之阴阳也，夫数之可数者，人中之阴阳也。然所合数之可得者也。夫阴阳者，数之可十，推之可百；数之可千，推之可万。天地阴阳者，不以数推，以象之谓也。
Qí bó yuē: shì míng dào yě, cǐ tiān dì zhī yīn yáng yě, fú shù zhī kě shǔ zhě, rén zhōng zhī yīn yáng yě. Rán suǒ hé shù zhī kě dé zhě yě. Fú yīn yáng zhě, shǔ zhī kě shí, tuī zhī kě bǎi; shǔ zhī kě qiān, tuī zhī kě wàn. Tiān dì yīn yáng zhě, bù yǐ shù tuī, yǐ xiàng zhī wèi yě.
歧伯说：这是个明白的道理。这是天地的阴阳；那可以用数目计数的，是人身之中的阴阳，然而二者相合的数目是可以推求而得的。阴阳这个东西，数到十可以推到百，数到千可以推到万；至于天地的阴阳，就不能用数目去推，而要用象去说明。
Qi Bo said: this is a clear matter. This is the yin and yang of heaven and earth; what can be counted out in numbers is the yin and yang within the human being, yet the numbers by which the two are joined can still be arrived at. As for yin and yang: count them by ten and they extend to a hundred, count them by a thousand and they extend to ten thousand. But the yin and yang of heaven and earth are not to be extended by numbers — they are named by their images.
4
帝曰：願聞其所始也。
帝曰：愿闻其所始也。
Dì yuē: yuàn wén qí suǒ shǐ yě.
黄帝说：希望听听它的起始。
Huang Di said: I wish to hear where it begins.
5
歧伯曰：昭乎哉問也。臣覽太始天元冊文，丹天之氣，經于牛女戊分。黅天之氣，經于心尾巳分。蒼天之氣，經于危室柳鬼。素天之氣，經于亢氐昴畢。𤣥天之氣，經于張翼婁胃。所謂戊己分者，奎壁角軫，則天地之門户也。夫𠉀之所始，道之所生，不可不通也。
歧伯曰：昭乎哉问也。臣览太始天元册文，丹天之气，经于牛女戊分。黅天之气，经于心尾巳分。苍天之气，经于危室柳鬼。素天之气，经于亢氐昴毕。玄天之气，经于张翼娄胃。所谓戊己分者，奎壁角轸，则天地之门户也。夫候之所始，道之所生，不可不通也。
Qí bó yuē: zhāo hū zāi wèn yě. Chén lǎn tài shǐ tiān yuán cè wén, dān tiān zhī qì, jīng yú niú nǚ wù fēn. Jīn tiān zhī qì, jīng yú xīn wěi sì fēn. Cāng tiān zhī qì, jīng yú wēi shì liǔ guǐ. Sù tiān zhī qì, jīng yú kàng dī mǎo bì. Xuán tiān zhī qì, jīng yú zhāng yì lóu wèi. Suǒ wèi wù jǐ fēn zhě, kuí bì jiǎo zhěn, zé tiān dì zhī mén hù yě. Fú hòu zhī suǒ shǐ, dào zhī suǒ shēng, bù kě bù tōng yě.
歧伯说：问得真是明白啊。臣阅览《太始天元册》的文字：丹天之气，经过牛、女二宿所在的戊分；黅天之气，经过心、尾二宿所在的巳分；苍天之气，经过危、室、柳、鬼四宿；素天之气，经过亢、氐、昴、毕四宿；玄天之气，经过张、翼、娄、胃四宿。所谓戊分与己分，即奎、壁与角、轸，那是天地的门户。这是候察的起始、大道的所生，不可不通晓。
Qi Bo said: how bright this question is. Your servant has read the text of the Celestial Primordial Register of the Great Beginning: the qi of the vermilion heaven runs through Niu and Nü, at the wu division; the qi of the yellow heaven runs through Xin and Wei, at the si division; the qi of the azure heaven runs through Wei, Shi, Liu and Gui; the qi of the white heaven runs through Kang, Di, Mao and Bi; the qi of the dark heaven runs through Zhang, Yi, Lou and Wei. What are called the wu and ji divisions — Kui and Bi, Jiao and Zhen — are the gate and the door of heaven and earth. This is where observation begins and where the dao is born; one cannot fail to penetrate it.
6
帝曰：善。論言天地者，萬物之上下；左右者，陰陽之道路，未知其所謂也。
帝曰：善。论言天地者，万物之上下；左右者，阴阳之道路，未知其所谓也。
Dì yuē: shàn. Lùn yán tiān dì zhě, wàn wù zhī shàng xià; zuǒ yòu zhě, yīn yáng zhī dào lù, wèi zhī qí suǒ wèi yě.
黄帝说：好。医论上说，天地是万物的上下，左右是阴阳的道路，我不知道这是什么意思。
Huang Di said: good. The treatises say that heaven and earth are the above and below of the ten thousand things, and that left and right are the road of yin and yang. I do not know what that means.
Qí bó yuē: suǒ wèi shàng xià zhě, suì shàng xià, jiàn yīn yáng zhī suǒ zài yě. Zuǒ yòu zhě, zhū shàng, jiàn jué yīn, zuǒ shào yīn, yòu tài yáng; jiàn shào yīn, zuǒ tài yīn, yòu jué yīn; jiàn tài yīn, zuǒ shào yáng, yòu shào yīn; jiàn shào yáng, zuǒ yáng míng, yòu tài yīn; jiàn yáng míng, zuǒ tài yáng, yòu shào yáng; jiàn tài yáng, zuǒ jué yīn, yòu yáng míng. Suǒ wèi miàn běi ér mìng qí wèi, yán qí jiàn yě.
歧伯说：所谓上下，是指一岁之中的上位与下位，据以见阴阳所在的方位。所谓左右，凡在上位者：见到厥阴，则左为少阴、右为太阳；见到少阴，则左为太阴、右为厥阴；见到太阴，则左为少阳、右为少阴；见到少阳，则左为阳明、右为太阴；见到阳明，则左为太阳、右为少阳；见到太阳，则左为厥阴、右为阳明。这是面向北方而确定它的位置，说的是所见之象。
Qi Bo said: what is called above and below is the upper and the lower place of the year, by which one sees where yin and yang reside. As for left and right, for whatever stands above: when ceasing yin is seen, lesser yin is on the left and greater yang on the right; when lesser yin is seen, greater yin is on the left and ceasing yin on the right; when greater yin is seen, lesser yang is on the left and lesser yin on the right; when lesser yang is seen, yang brightness is on the left and greater yin on the right; when yang brightness is seen, greater yang is on the left and lesser yang on the right; when greater yang is seen, ceasing yin is on the left and yang brightness on the right. This is to name their places while facing north, and it speaks of what is seen.
8
帝曰：何謂下？
帝曰：何谓下？
Dì yuē: hé wèi xià?
黄帝说：什么叫下位？
Huang Di said: what is meant by the lower place?
Qí bó yuē: jué yīn zài shàng, zé shào yáng zài xià, zuǒ yáng míng, yòu tài yīn; shào yīn zài shàng, zé yáng míng zài xià, zuǒ tài yáng, yòu shào yáng; tài yīn zài shàng, zé tài yáng zài xià, zuǒ jué yīn, yòu yáng míng; shào yáng zài shàng, zé jué yīn zài xià, zuǒ shào yīn, yòu tài yáng; yáng míng zài shàng, zé shào yīn zài xià, zuǒ tài yīn, yòu jué yīn; tài yáng zài shàng, zé tài yīn zài xià, zuǒ shào yáng, yòu shào yīn.
歧伯说：厥阴在上，则少阳在下，左为阳明、右为太阴；少阴在上，则阳明在下，左为太阳、右为少阳；太阴在上，则太阳在下，左为厥阴、右为阳明；少阳在上，则厥阴在下，左为少阴、右为太阳；阳明在上，则少阴在下，左为太阴、右为厥阴；太阳在上，则太阴在下，左为少阳、右为少阴。
Qi Bo said: with ceasing yin above, lesser yang is below, yang brightness on its left and greater yin on its right; with lesser yin above, yang brightness is below, greater yang on its left and lesser yang on its right; with greater yin above, greater yang is below, ceasing yin on its left and yang brightness on its right; with lesser yang above, ceasing yin is below, lesser yin on its left and greater yang on its right; with yang brightness above, lesser yin is below, greater yin on its left and ceasing yin on its right; with greater yang above, greater yin is below, lesser yang on its left and lesser yin on its right.
10
所謂面南而命其位，言其見也。上下相遘，寒暑相臨，氣相得則和，不相得則病。
所谓面南而命其位，言其见也。上下相遘，寒暑相临，气相得则和，不相得则病。
Suǒ wèi miàn nán ér mìng qí wèi, yán qí jiàn yě. Shàng xià xiāng gòu, hán shǔ xiāng lín, qì xiāng dé zé hé, bù xiāng dé zé bìng.
这是面向南方而确定它的位置，说的是所见之象。上位与下位相遇，寒与暑相临，气相得就平和，不相得就生病。
This is to name their places while facing south, and it speaks of what is seen. When the upper and the lower meet and cold and summer heat stand over one another, qi that accords brings harmony and qi that does not accord brings illness.
11
帝曰：氣相得而病者，何也？
帝曰：气相得而病者，何也？
Dì yuē: qì xiāng dé ér bìng zhě, hé yě?
黄帝说：气既相得而仍然生病，是什么缘故？
Huang Di said: if the qi accord and yet there is illness, why is that?
12
歧伯曰：以下臨上，不當位也。
歧伯曰：以下临上，不当位也。
Qí bó yuē: yǐ xià lín shàng, bù dāng wèi yě.
歧伯说：这是因为在下之气加临于上位，位置不当的缘故。
Qi Bo said: it is that what is below stands over what is above, and the place is not the right one.
13
帝曰：動靜何如？
帝曰：动静何如？
Dì yuē: dòng jìng hé rú?
黄帝说：动静是怎样的？
Huang Di said: how is it with movement and stillness?
14
歧伯曰：上者右行，下者左行，左右周天，餘而復會也。
歧伯曰：上者右行，下者左行，左右周天，余而复会也。
Qí bó yuē: shàng zhě yòu xíng, xià zhě zuǒ xíng, zuǒ yòu zhōu tiān, yú ér fù huì yě.
歧伯说：在上者向右行，在下者向左行，左右周行一天，至有余之数而复相会合。
Qi Bo said: what is above moves to the right, what is below moves to the left; left and right circle the heavens and meet again at the remainder.
15
帝曰：余聞鬼臾區曰：應地者靜，今夫子乃言下者左行，不知其所謂也。願聞何以生之乎？
帝曰：余闻鬼臾区曰：应地者静，今夫子乃言下者左行，不知其所谓也。愿闻何以生之乎？
Dì yuē: yú wén guǐ yú qū yuē: yìng dì zhě jìng, jīn fū zǐ nǎi yán xià zhě zuǒ xíng, bù zhī qí suǒ wèi yě. Yuàn wén hé yǐ shēng zhī hū?
黄帝说：我听鬼臾区说过，应于地者是静的；如今先生却说在下者向左行，我不明白这话的意思。希望听听它是怎样产生的。
Huang Di said: I have heard Gui Yu Qu say that what answers to earth is still; yet you, master, now say that what is below moves to the left, and I do not know what that means. I wish to hear how it comes about.
16
歧伯曰：天地動靜，五行遷復，雖鬼臾區其上𠉀而已，猶不能徧明。夫變化之用，天垂象，地成形，七曜緯虚，五行麗地。地者，所以載生成之形類也；虚者，所以列應天之精氣也。形精之動，猶根本之與枝葉也。仰觀其象，雖遠可知也。
歧伯曰：天地动静，五行迁复，虽鬼臾区其上候而已，犹不能遍明。夫变化之用，天垂象，地成形，七曜纬虚，五行丽地。地者，所以载生成之形类也；虚者，所以列应天之精气也。形精之动，犹根本之与枝叶也。仰观其象，虽远可知也。
Qí bó yuē: tiān dì dòng jìng, wǔ xíng qiān fù, suī guǐ yú qū qí shàng hòu ér yǐ, yóu bù néng biàn míng. Fú biàn huà zhī yòng, tiān chuí xiàng, dì chéng xíng, qī yào wěi xū, wǔ xíng lí dì. Dì zhě, suǒ yǐ zài shēng chéng zhī xíng lèi yě; xū zhě, suǒ yǐ liè yìng tiān zhī jīng qì yě. Xíng jīng zhī dòng, yóu gēn běn zhī yǔ zhī yè yě. Yǎng guān qí xiàng, suī yuǎn kě zhī yě.
歧伯说：天地的动静、五行的迁转往复，鬼臾区虽能察知它在上的征候，仍不能遍明其理。就变化的作用说：天垂示星象，地成形质，日月五星经纬于太虚之中，五行附丽于大地之上。地，是用来承载所生成的形类的；太虚，是用来布列与天相应的精气的。形与精的动静，犹如树根与枝叶的关系。仰头观察那天上的形象，虽远也可以推知。
Qi Bo said: as to the movement and stillness of heaven and earth and the shifting and return of the five phases — although Gui Yu Qu could observe its signs above, he still could not illuminate it throughout. As for the working of change: heaven hangs out its images, earth gives things their forms, the seven luminaries weave their courses through the great emptiness, and the five phases attach themselves to the earth. Earth is that which carries the forms and kinds that are generated; the emptiness is that which arrays the essential qi answering to heaven. The movement of form and essence is as the root and trunk to the branches and leaves. Look up at those images above and what is far off can still be known.
17
帝曰：地之爲下否乎？
帝曰：地之为下否乎？
Dì yuē: dì zhī wéi xià fǒu hū?
黄帝说：地是在最下面的吗？
Huang Di said: is earth the lowest thing there is?
18
歧伯曰：地爲人之下，太虚之中者也。
歧伯曰：地为人之下，太虚之中者也。
Qí bó yuē: dì wéi rén zhī xià, tài xū zhī zhōng zhě yě.
歧伯说：地是在人的下面，然而它处在太虚之中。
Qi Bo said: earth is below the human being, and yet it stands in the midst of the great emptiness.
19
帝曰：馮乎？
帝曰：冯乎？
Dì yuē: píng hū?
黄帝说：它凭靠什么呢？
Huang Di said: what does it rest upon?
20
歧伯曰：大氣舉之也。燥以乾之，暑以蒸之，風以動之，濕以潤之，寒以堅之，火以温之。故風寒在下，燥熱在上，濕氣在中，火遊行其閒，寒暑六入，故令虚而生化也。
歧伯曰：大气举之也。燥以干之，暑以蒸之，风以动之，湿以润之，寒以坚之，火以温之。故风寒在下，燥热在上，湿气在中，火游行其间，寒暑六入，故令虚而生化也。
Qí bó yuē: dà qì jǔ zhī yě. Zào yǐ gān zhī, shǔ yǐ zhēng zhī, fēng yǐ dòng zhī, shī yǐ rùn zhī, hán yǐ jiān zhī, huǒ yǐ wēn zhī. Gù fēng hán zài xià, zào rè zài shàng, shī qì zài zhōng, huǒ yóu xíng qí jiān, hán shǔ liù rù, gù lìng xū ér shēng huà yě.
歧伯说：是大气把它托举起来的。燥使它干，暑使它蒸，风使它动，湿使它润，寒使它坚，火使它温。所以风寒在下，燥热在上，湿气在中，火游行于其间，寒暑六气出入其中，因而使太虚之中发生生化。
Qi Bo said: the great qi holds it up. Dryness dries it, summer heat steams it, wind moves it, dampness moistens it, cold hardens it, fire warms it. And so wind and cold are below, dryness and heat above, damp qi in the middle, and fire wanders through between them; cold and summer heat enter in six ways, and this is what lets the emptiness bring forth generation and transformation.
21
故燥勝則地乾，暑勝則地熱，風勝則地動，濕勝則地泥，寒勝則地裂，火勝則地固矣。
故燥胜则地干，暑胜则地热，风胜则地动，湿胜则地泥，寒胜则地裂，火胜则地固矣。
Gù zào shèng zé dì gān, shǔ shèng zé dì rè, fēng shèng zé dì dòng, shī shèng zé dì ní, hán shèng zé dì liè, huǒ shèng zé dì gù yǐ.
所以燥气偏胜则地干，暑气偏胜则地热，风气偏胜则地动，湿气偏胜则地泥泞，寒气偏胜则地坼裂，火气偏胜则地固结。
And so when dryness prevails the earth is dry, when summer heat prevails the earth is hot, when wind prevails the earth moves, when dampness prevails the earth turns to mud, when cold prevails the earth splits, and when fire prevails the earth hardens.
22
帝曰：天地之氣，何以𠉀之？
帝曰：天地之气，何以候之？
Dì yuē: tiān dì zhī qì, hé yǐ hòu zhī?
黄帝说：天地之气，怎样候察它呢？
Huang Di said: how does one observe the qi of heaven and earth?
23
歧伯曰：天地之氣，勝復之作，不形於診也。脉法曰：天地之變，無以脉診。此之謂也。
歧伯曰：天地之气，胜复之作，不形于诊也。脉法曰：天地之变，无以脉诊。此之谓也。
Qí bó yuē: tiān dì zhī qì, shèng fù zhī zuò, bù xíng yú zhěn yě. Mài fǎ yuē: tiān dì zhī biàn, wú yǐ mài zhěn. Cǐ zhī wèi yě.
歧伯说：天地之气的胜复发作，并不表现在脉象上。《脉法》上说：天地的变化，不能用脉诊来候察。说的就是这个。
Qi Bo said: the arising of prevalence and of the revenge that answers it, in the qi of heaven and earth, does not take shape in the pulse. The Pulse Method says: the changes of heaven and earth cannot be diagnosed by the pulse. This is what that means.
Dì yuē: jiàn qì hé rú?
黄帝说：间气是怎样的？
Huang Di said: how is it with the intervening qi?
25
歧伯曰：隨氣所在，期於左右。
歧伯曰：随气所在，期于左右。
Qí bó yuē: suí qì suǒ zài, qī yú zuǒ yòu.
歧伯说：随气所在的方位，期候于左右的间气。
Qi Bo said: follow where the qi resides and look for it on the left and on the right.
26
帝曰：期之柰何？
帝曰：期之奈何？
Dì yuē: qī zhī nài hé?
黄帝说：怎样期候它呢？
Huang Di said: how does one look for it?
27
歧伯曰：從其氣則和，違其氣則病。不當其位者病，迭移其位者病，失守其位者危，尺寸反者死，陰陽交者死。先立其年，以知其氣。左右應見，然後乃可以言死生之逆順。
歧伯曰：从其气则和，违其气则病。不当其位者病，迭移其位者病，失守其位者危，尺寸反者死，阴阳交者死。先立其年，以知其气。左右应见，然后乃可以言死生之逆顺。
Qí bó yuē: cóng qí qì zé hé, wéi qí qì zé bìng. Bù dāng qí wèi zhě bìng, dié yí qí wèi zhě bìng, shī shǒu qí wèi zhě wēi, chǐ cùn fǎn zhě sǐ, yīn yáng jiāo zhě sǐ. Xiān lì qí nián, yǐ zhī qí qì. Zuǒ yòu yìng jiàn, rán hòu nǎi kě yǐ yán sǐ shēng zhī nì shùn.
歧伯说：顺从其气就平和，违背其气就生病。不当其位的生病，更迭移易其位的生病，失守其位的危殆，尺寸相反的死，阴阳交争的死。先确定它的年份，以知当年的气；左右相应的气都见到了，然后才可以谈论死生的逆顺。
Qi Bo said: to follow its qi is harmony, to go against it is illness. He who is not in his proper place falls ill; he who shifts from place to place falls ill; he who loses the place he guards is in peril; when the chi and cun are reversed there is death, and when yin and yang cross there is death. First establish the year in order to know its qi; once the corresponding qi of left and right have been seen, then one may speak of what is adverse and what is favourable in life and death.
28
帝曰：寒暑燥濕風火，在人合之柰何？其於萬物，何以生化？
帝曰：寒暑燥湿风火，在人合之奈何？其于万物，何以生化？
Dì yuē: hán shǔ zào shī fēng huǒ, zài rén hé zhī nài hé? Qí yú wàn wù, hé yǐ shēng huà?
黄帝说：寒、暑、燥、湿、风、火，在人身怎样与之相合？它对于万物，又是怎样生化的？
Huang Di said: cold, summer heat, dryness, dampness, wind and fire — how are they joined in the human being, and how do they generate and transform the ten thousand things?
29
歧伯曰：東方生風，風生木，木生酸，酸生肝，肝生筋，筋生心。其在天爲𤣥，在人爲道，在地爲化，化生五味，道生智，𤣥生神，化生氣。神在天爲風，在地爲木，在體爲筋，在氣爲柔，在藏爲肝，其性爲暄，其德爲和，其用爲動，其色爲蒼，其化爲榮，其蟲毛，其政爲散，其令宣發，其變摧拉，其眚爲隕，其味爲酸，其志爲怒，怒傷肝，悲勝怒，風傷肝，燥勝風，酸傷筋，辛勝酸。
歧伯曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化，化生五味，道生智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在藏为肝，其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒，怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸。
Qí bó yuē: dōng fāng shēng fēng, fēng shēng mù, mù shēng suān, suān shēng gān, gān shēng jīn, jīn shēng xīn. Qí zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà, huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, huà shēng qì. Shén zài tiān wéi fēng, zài dì wéi mù, zài tǐ wéi jīn, zài qì wéi róu, zài zàng wéi gān, qí xìng wéi xuān, qí dé wéi hé, qí yòng wéi dòng, qí sè wéi cāng, qí huà wéi róng, qí chóng máo, qí zhèng wéi sàn, qí lìng xuān fā, qí biàn cuī lā, qí shěng wéi yǔn, qí wèi wéi suān, qí zhì wéi nù, nù shāng gān, bēi shèng nù, fēng shāng gān, zào shèng fēng, suān shāng jīn, xīn shèng suān.
歧伯说：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。它在天为玄，在人为道，在地为化；化生五味，道生智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在藏为肝。其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫为毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒。怒伤肝，悲胜怒；风伤肝，燥胜风；酸伤筋，辛胜酸。
Qi Bo said: the east generates wind, wind generates wood, wood generates sour, sour generates the liver, the liver generates the sinews, and the sinews generate the heart. In heaven it is the dark, in the human being it is the dao, in earth it is transformation; transformation generates the five flavours, the dao generates wisdom, the dark generates spirit, and transformation generates qi. Spirit is wind in heaven, wood in earth, sinew in the body, softness in qi, and the liver among the viscera. Its nature is warmth, its virtue harmony, its action movement, its colour blue-green, its transformation flowering, its creature the hairy, its governance dispersal, its command to spread and issue forth, its change to snap and pull, its calamity falling, its flavour sour, and its emotion anger. Anger harms the liver and sorrow overcomes anger; wind harms the liver and dryness overcomes wind; sour harms the sinews and acridity overcomes sour.
30
南方生熱，熱生火，火生苦，苦生心，心生血，血生脾。其在天爲熱，在地爲火，在體爲脉，在氣爲息，在藏爲心，其性爲暑，其德爲顯，其用爲躁，其色爲赤，其化爲茂，其蟲羽，其政爲明，其令鬱蒸，其變炎爍，其眚燔爇，其味爲苦，其志爲喜。喜傷心，恐勝喜，熱傷氣，寒勝熱，苦傷氣，鹹勝苦。
南方生热，热生火，火生苦，苦生心，心生血，血生脾。其在天为热，在地为火，在体为脉，在气为息，在藏为心，其性为暑，其德为显，其用为躁，其色为赤，其化为茂，其虫羽，其政为明，其令郁蒸，其变炎烁，其眚燔爇，其味为苦，其志为喜。喜伤心，恐胜喜，热伤气，寒胜热，苦伤气，咸胜苦。
Nán fāng shēng rè, rè shēng huǒ, huǒ shēng kǔ, kǔ shēng xīn, xīn shēng xuè, xuè shēng pí. Qí zài tiān wéi rè, zài dì wéi huǒ, zài tǐ wéi mài, zài qì wéi xī, zài zàng wéi xīn, qí xìng wéi shǔ, qí dé wéi xiǎn, qí yòng wéi zào, qí sè wéi chì, qí huà wéi mào, qí chóng yǔ, qí zhèng wéi míng, qí lìng yù zhēng, qí biàn yán shuò, qí shěng fán ruò, qí wèi wéi kǔ, qí zhì wéi xǐ. Xǐ shāng xīn, kǒng shèng xǐ, rè shāng qì, hán shèng rè, kǔ shāng qì, xián shèng kǔ.
南方生热，热生火，火生苦，苦生心，心生血，血生脾。它在天为热，在地为火，在体为脉，在气为息，在藏为心。其性为暑，其德为显，其用为躁，其色为赤，其化为茂，其虫为羽，其政为明，其令鬱蒸，其变炎烁，其眚燔焫，其味为苦，其志为喜。喜伤心，恐胜喜；热伤气，寒胜热；苦伤气，咸胜苦。
The south generates heat, heat generates fire, fire generates bitter, bitter generates the heart, the heart generates blood, and blood generates the spleen. In heaven it is heat, in earth fire, in the body the vessels, in qi breathing, and among the viscera the heart. Its nature is summer heat, its virtue manifestation, its action restlessness, its colour red, its transformation abundance, its creature the feathered, its governance brightness, its command steaming sultriness, its change blazing scorching, its calamity burning and searing, its flavour bitter, and its emotion joy. Joy harms the heart and fear overcomes joy; heat harms qi and cold overcomes heat; bitter harms qi and saltiness overcomes bitter.
31
中央生濕，濕生土，土生甘，甘生脾，脾生肉，肉生肺。其在天爲濕，在地爲土，在體爲肉，在氣爲充，在藏爲脾。其性靜兼，其德爲濡，其用爲化，其色爲黄，其化爲盈，其蟲倮，其政爲謐，其令雲雨，其變動注，其眚淫潰，其味爲甘，其志爲思。思傷脾，怒勝思，濕傷肉，風勝濕，甘傷脾，酸勝甘，
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。其在天为湿，在地为土，在体为肉，在气为充，在藏为脾。其性静兼，其德为濡，其用为化，其色为黄，其化为盈，其虫倮，其政为谧，其令云雨，其变动注，其眚淫溃，其味为甘，其志为思。思伤脾，怒胜思，湿伤肉，风胜湿，甘伤脾，酸胜甘，
Zhōng yāng shēng shī, shī shēng tǔ, tǔ shēng gān, gān shēng pí, pí shēng ròu, ròu shēng fèi. Qí zài tiān wéi shī, zài dì wéi tǔ, zài tǐ wéi ròu, zài qì wéi chōng, zài zàng wéi pí. Qí xìng jìng jiān, qí dé wéi rú, qí yòng wéi huà, qí sè wéi huáng, qí huà wéi yíng, qí chóng luǒ, qí zhèng wéi mì, qí lìng yún yǔ, qí biàn dòng zhù, qí shěng yín kuì, qí wèi wéi gān, qí zhì wéi sī. Sī shāng pí, nù shèng sī, shī shāng ròu, fēng shèng shī, gān shāng pí, suān shèng gān,.
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。它在天为湿，在地为土，在体为肉，在气为充，在藏为脾。其性静兼，其德为濡，其用为化，其色为黄，其化为盈，其虫为倮，其政为谧，其令云雨，其变动注，其眚淫溃，其味为甘，其志为思。思伤脾，怒胜思；湿伤肉，风胜湿；甘伤脾，酸胜甘。
The centre generates dampness, dampness generates earth, earth generates sweet, sweet generates the spleen, the spleen generates flesh, and flesh generates the lung. In heaven it is dampness, in earth soil, in the body flesh, in qi fullness, and among the viscera the spleen. Its nature is stillness that embraces all, its virtue moistening, its action transformation, its colour yellow, its transformation fullness, its creature the naked, its governance stillness, its command cloud and rain, its change stirring and pouring, its calamity flooding and bursting, its flavour sweet, and its emotion thought. Thought harms the spleen and anger overcomes thought; dampness harms the flesh and wind overcomes dampness; sweet harms the spleen and sour overcomes sweet.
32
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生腎。其在天爲燥，在地爲金，在體爲皮毛，在氣爲成，在藏爲肺。其性爲涼，其德爲清，其用爲固，其色爲白，其化爲斂，其蟲介，其政爲勁，其令霧露，其變肅殺，其眚蒼落，其味爲辛，其志爲憂。憂傷肺，喜勝憂，熱傷皮毛，寒勝熱，辛傷皮毛，苦勝辛。
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。其在天为燥，在地为金，在体为皮毛，在气为成，在藏为肺。其性为凉，其德为清，其用为固，其色为白，其化为敛，其虫介，其政为劲，其令雾露，其变肃杀，其眚苍落，其味为辛，其志为忧。忧伤肺，喜胜忧，热伤皮毛，寒胜热，辛伤皮毛，苦胜辛。
Xī fāng shēng zào, zào shēng jīn, jīn shēng xīn, xīn shēng fèi, fèi shēng pí máo, pí máo shēng shèn. Qí zài tiān wéi zào, zài dì wéi jīn, zài tǐ wéi pí máo, zài qì wéi chéng, zài zàng wéi fèi. Qí xìng wéi liáng, qí dé wéi qīng, qí yòng wéi gù, qí sè wéi bái, qí huà wéi liǎn, qí chóng jiè, qí zhèng wéi jìng, qí lìng wù lù, qí biàn sù shā, qí shěng cāng luò, qí wèi wéi xīn, qí zhì wéi yōu. Yōu shāng fèi, xǐ shèng yōu, rè shāng pí máo, hán shèng rè, xīn shāng pí máo, kǔ shèng xīn.
西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛生肾。它在天为燥，在地为金，在体为皮毛，在气为成，在藏为肺。其性为凉，其德为清，其用为固，其色为白，其化为敛，其虫为介，其政为劲，其令雾露，其变肃杀，其眚苍落，其味为辛，其志为忧。忧伤肺，喜胜忧；热伤皮毛，寒胜热；辛伤皮毛，苦胜辛。
The west generates dryness, dryness generates metal, metal generates acrid, acrid generates the lung, the lung generates skin and hair, and skin and hair generate the kidney. In heaven it is dryness, in earth metal, in the body skin and hair, in qi completion, and among the viscera the lung. Its nature is coolness, its virtue clarity, its action firmness, its colour white, its transformation contraction, its creature the shelled, its governance vigour, its command mist and dew, its change shrivelling and killing, its calamity withering and falling, its flavour acrid, and its emotion worry. Worry harms the lung and joy overcomes worry; heat harms skin and hair and cold overcomes heat; acrid harms skin and hair and bitter overcomes acrid.
33
北方生寒，寒生水，水生鹹，鹹生腎，腎生骨髓，髓生肝。其在天爲寒，在地爲水，在體爲骨，在氣爲堅，在藏爲腎。其性爲凜，其德爲寒，其用爲，其色爲黑，其化爲肅，其蟲鱗，其政爲靜，其令，其變凝冽，其眚冰雹，其味爲鹹，其志爲恐。恐傷腎，思勝恐，寒傷血，燥勝寒，鹹傷血，甘勝鹹。五氣更立，各有所先，非其位則邪，當其位則正。
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。其在天为寒，在地为水，在体为骨，在气为坚，在藏为肾。其性为凛，其德为寒，其用为，其色为黑，其化为肃，其虫鳞，其政为静，其令，其变凝冽，其眚冰雹，其味为咸，其志为恐。恐伤肾，思胜恐，寒伤血，燥胜寒，咸伤血，甘胜咸。五气更立，各有所先，非其位则邪，当其位则正。
Běi fāng shēng hán, hán shēng shuǐ, shuǐ shēng xián, xián shēng shèn, shèn shēng gǔ suǐ, suǐ shēng gān. Qí zài tiān wéi hán, zài dì wéi shuǐ, zài tǐ wéi gǔ, zài qì wéi jiān, zài zàng wéi shèn. Qí xìng wéi lǐn, qí dé wéi hán, qí yòng wéi, qí sè wéi hēi, qí huà wéi sù, qí chóng lín, qí zhèng wéi jìng, qí lìng, qí biàn níng liè, qí shěng bīng báo, qí wèi wéi xián, qí zhì wéi kǒng. Kǒng shāng shèn, sī shèng kǒng, hán shāng xuè, zào shèng hán, xián shāng xuè, gān shèng xián. Wǔ qì gēng lì, gè yǒu suǒ xiān, fēi qí wèi zé xié, dāng qí wèi zé zhèng.
北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝。它在天为寒，在地为水，在体为骨，在气为坚，在藏为肾。其性为凛，其德为寒，其用原文缺，其色为黑，其化为肃，其虫为鳞，其政为静，其令原文缺，其变凝冽，其眚冰雹，其味为咸，其志为恐。恐伤肾，思胜恐；寒伤血，燥胜寒；咸伤血，甘胜咸。五气更迭主令，各有所先；不在其位就是邪，正当其位就是正。
The north generates cold, cold generates water, water generates saltiness, saltiness generates the kidney, the kidney generates bone and marrow, and marrow generates the liver. In heaven it is cold, in earth water, in the body bone, in qi hardness, and among the viscera the kidney. Its nature is severe cold, its virtue cold, its action (the text is wanting here), its colour black, its transformation austerity, its creature the scaled, its governance stillness, its command (the text is wanting here), its change freezing and biting, its calamity hail, its flavour saltiness, and its emotion fear. Fear harms the kidney and thought overcomes fear; cold harms the blood and dryness overcomes cold; saltiness harms the blood and sweet overcomes saltiness. The five qi stand in turn and each takes its precedence; out of its place it is evil, in its proper place it is correct.
Dì yuē: bìng shēng zhī biàn hé rú?
黄帝说：疾病发生的变化是怎样的？
Huang Di said: how is it with the changes that illness brings?
35
歧伯曰：氣相得則微，不相得則甚。
歧伯曰：气相得则微，不相得则甚。
Qí bó yuē: qì xiāng dé zé wēi, bù xiāng dé zé shèn.
歧伯说：气相得就轻微，不相得就严重。
Qi Bo said: when the qi accord the illness is slight, and when they do not accord it is severe.
Dì yuē: zhǔ suì hé rú?
黄帝说：主岁之气是怎样的？
Huang Di said: how is it with the qi that governs the year?
37
歧伯曰：氣有餘，則制己所勝，而侮所不勝。其不及，則己所不勝侮而乘之，己所勝輕而侮之，侮反受邪。侮而受邪，寡於畏也。
歧伯曰：气有余，则制己所胜，而侮所不胜。其不及，则己所不胜侮而乘之，己所胜轻而侮之，侮反受邪。侮而受邪，寡于畏也。
Qí bó yuē: qì yǒu yú, zé zhì jǐ suǒ shèng, ér wǔ suǒ bù shèng. Qí bù jí, zé jǐ suǒ bù shèng wǔ ér chéng zhī, jǐ suǒ shèng qīng ér wǔ zhī, wǔ fǎn shòu xié. Wǔ ér shòu xié, guǎ yú wèi yě.
歧伯说：气有余，就能制约自己所胜的，而欺侮自己所不能胜的；气不及，则自己所不能胜的来欺侮而乘袭它，自己所胜的也轻慢而欺侮它。欺侮别人者反受其邪，之所以反受其邪，是因为它缺少敬畏之心。
Qi Bo said: when the qi is in excess it restrains what it overcomes and insults what it does not overcome. When it is deficient, what it does not overcome insults and encroaches upon it, and what it does overcome treats it lightly and insults it. The insulter in turn receives evil; that he receives evil is because he has too little of awe.
38
帝曰：善。
帝曰：善。
Dì yuē: shàn.
黄帝说：好。
Huang Di said: good.