1
黃帝問曰：余聞天以六六之節，以成一歲。人以九九制會，計人亦有三百六十五節。以爲天地久矣，不知其所謂也。
黄帝问曰：余闻天以六六之节，以成一岁。人以九九制会，计人亦有三百六十五节。以为天地久矣，不知其所谓也。
huáng dì wèn yuē: yú wén tiān yǐ liù liù zhī jié, yǐ chéng yī suì. rén yǐ jiǔ jiǔ zhì huì, jì rén yì yǒu sān bǎi liù shí wǔ jié. yǐ wéi tiān dì jiǔ yǐ, bù zhī qí suǒ wèi yě.
黄帝问道：我听说天以六个六十为一节度而成为一年；人以九九之数与天相会，人身上也有三百六十五节。天地之数久已如此，我却不知道这说的是什么。
The Yellow Emperor asks: I have heard that heaven, by sixes of six, makes up the year; that the human being is measured and matched by nines of nine; and that a person likewise has three hundred and sixty-five nodes. These have been taken as heaven and earth for a long time, and I do not know what is meant.
2
歧伯對曰：昭乎哉問也。請遂言之。
歧伯对曰：昭乎哉问也。请遂言之。
qí bó duì yuē: zhāo hū zāi wèn yě. qǐng suì yán zhī.
歧伯回答说：您问得真明白啊。请让我就此一一说来。
Qibo replies: How clear your question is. Let me set it out in order.
3
夫六六之節、九九制會者，所以正天之度、氣之數也。
夫六六之节、九九制会者，所以正天之度、气之数也。
fú liù liù zhī jié, jiǔ jiǔ zhì huì zhě, suǒ yǐ zhèng tiān zhī dù, qì zhī shù yě.
那六六之节与九九制会，是用来校正天的度数和气运的数目的。
The sixes of six and the nines of nine are what set right the measures of heaven and the numbers of qi.
4
天度者，所以制日月之行也；氣數者，所以紀化生之用也。
天度者，所以制日月之行也；气数者，所以纪化生之用也。
tiān dù zhě, suǒ yǐ zhì rì yuè zhī xíng yě; qì shù zhě, suǒ yǐ jì huà shēng zhī yòng yě.
天度，是用来判定日月运行的；气数，是用来记录万物化生之用的。
The measures of heaven govern the course of sun and moon; the numbers of qi record the work of transformation and generation.
5
天爲陽，地爲陰；日爲陽，月爲陰。
天为阳，地为阴；日为阳，月为阴。
tiān wéi yáng, dì wéi yīn; rì wéi yáng, yuè wéi yīn.
天属阳，地属阴；日属阳，月属阴。
Heaven is yang, earth is yin; the sun is yang, the moon is yin.
6
行有分紀，周有道理。
行有分纪，周有道理。
xíng yǒu fēn jì, zhōu yǒu dào lǐ.
日月运行各有分野与纲纪，周天之数各有其道理。
Their motion has divisions and records; their circuit has a principle and a measure.
7
日行一度，月行十三度而有奇焉。故大小月三百六十五日而成歲，積氣餘而盈閏矣。
日行一度，月行十三度而有奇焉。故大小月三百六十五日而成岁，积气余而盈闰矣。
rì xíng yī dù, yuè xíng shí sān dù ér yǒu jī yān. gù dà xiǎo yuè sān bǎi liù shí wǔ rì ér chéng suì, jī qì yú ér yíng rùn yǐ.
太阳每日行一度，月亮每日行十三度有余。所以大月小月相加，三百六十五日成为一岁；所积的余气盈满，于是设置闰月。
The sun moves one degree a day, the moon thirteen and a fraction. Thus the long and short months make three hundred and sixty-five days to the year, and the qi that accumulates beyond is heaped up into an intercalary month.
8
立端於始，表正於中，推餘於終，而天度畢矣。
立端于始，表正于中，推余于终，而天度毕矣。
lì duān yú shǐ, biǎo zhèng yú zhōng, tuī yú yú zhōng, ér tiān dù bì yǐ.
在岁首确立起点，用圭表校正中气，把余下的天数推到岁终，天的度数就完备了。
Set the starting point at the beginning, correct the middle by the gnomon, carry the remainder to the end — and the measures of heaven are complete.
9
帝曰：余已聞天度矣，願聞氣數何以合之？
帝曰：余已闻天度矣，愿闻气数何以合之？
dì yuē: yú yǐ wén tiān dù yǐ, yuàn wén qì shù hé yǐ hé zhī?
黄帝说：天度我已经听明白了，还想听听气数怎样与之相合。
The Emperor says: I have heard the measures of heaven. I wish to hear how the numbers of qi are made to agree with them.
10
歧伯曰：天以六六爲節，地以九九制會。天有十日，日六竟而周甲，甲六復而終歲，三百六十日法也。
歧伯曰：天以六六为节，地以九九制会。天有十日，日六竟而周甲，甲六复而终岁，三百六十日法也。
qí bó yuē: tiān yǐ liù liù wéi jié, dì yǐ jiǔ jiǔ zhì huì. tiān yǒu shí rì, rì liù jìng ér zhōu jiǎ, jiǎ liù fù ér zhōng suì, sān bǎi liù shí rì fǎ yě.
歧伯说：天以六个六十为节度，地以九九之数与之相会。天有十个日干，日干运行六轮而周成一甲，甲子六复而终结一岁，这就是三百六十日的法度。
Qibo says: Heaven takes sixes of six as its cycle, earth answers with nines of nine. Heaven has ten days; six rounds of the days complete a sexagenary cycle, and six returns of the cycle end the year — this is the rule of three hundred and sixty days.
11
夫自古通天者，生之本，本於陰陽，其氣九州九竅，皆通乎天氣。
夫自古通天者，生之本，本于阴阳，其气九州九窍，皆通乎天气。
fú zì gǔ tōng tiān zhě, shēng zhī běn, běn yú yīn yáng, qí qì jiǔ zhōu jiǔ qiào, jiē tōng hū tiān qì.
自古以来与天相通的，是生命的根本；这根本在于阴阳。其气敷布于九州而开于九窍，都与天气相通。
From of old, what communicates with heaven is the root of life, and that root lies in yin and yang. Its qi fills the nine regions and opens at the nine orifices, and all of it communicates with the qi of heaven.
12
故其生五，其氣三，三而成天，三而成地，三而成人，三而三之，合則爲九，九分爲九野，九野爲九藏。
故其生五，其气三，三而成天，三而成地，三而成人，三而三之，合则为九，九分为九野，九野为九藏。
gù qí shēng wǔ, qí qì sān, sān ér chéng tiān, sān ér chéng dì, sān ér chéng rén, sān ér sān zhī, hé zé wéi jiǔ, jiǔ fēn wéi jiǔ yě, jiǔ yě wéi jiǔ zàng.
所以其生化有五，即五行，其气有三，即三阴三阳。三而成天，三而成地，三而成人；三三相合则为九，九分而为九野，九野在人身则为九藏。
Thus there are five in generation and three in qi: three make heaven, three make earth, three make the human being; three times three make nine, nine divides into the nine regions, and the nine regions answer to the nine stores.
13
故形藏四，神藏五，合爲九藏以應之也。
故形藏四，神藏五，合为九藏以应之也。
gù xíng zàng sì, shén zàng wǔ, hé wéi jiǔ zàng yǐ yìng zhī yě.
所以形藏有四，神藏有五，合为九藏以应九野。
So there are four form stores and five spirit stores, nine stores in all, answering to them.
14
帝曰：余已聞六六九九之會也。夫子言積氣盈閏，願聞何謂氣？請夫子發蒙解惑焉。
帝曰：余已闻六六九九之会也。夫子言积气盈闰，愿闻何谓气？请夫子发蒙解惑焉。
dì yuē: yú yǐ wén liù liù jiǔ jiǔ zhī huì yě. fū zǐ yán jī qì yíng rùn, yuàn wén hé wèi qì? qǐng fū zǐ fā méng jiě huò yān.
黄帝说：六六与九九相会之数我已经听明白了。先生说到积余气而置闰，那么请问什么叫做气？请先生启发我的蒙昧、解开我的疑惑。
The Emperor says: I have heard how the sixes and the nines meet. You spoke of heaping up qi into an intercalary month — I wish to hear what qi is. Please dispel my darkness and undo my confusion.
15
歧伯曰：此上帝所秘，先師傳之也。
歧伯曰：此上帝所秘，先师传之也。
qí bó yuē: cǐ shàng dì suǒ mì, xiān shī chuán zhī yě.
歧伯说：这是上古之帝所秘藏的，由先师传授下来。
Qibo says: This is what the Supreme Ancestor kept secret and the former teachers handed down.
16
帝曰：請遂聞之。
帝曰：请遂闻之。
dì yuē: qǐng suì wén zhī.
黄帝说：请就讲给我听。
The Emperor says: Pray let me hear it.
17
歧伯曰：五日謂之候，三候謂之氣，六氣謂之時，四時謂之歲，而各從其主治焉。
歧伯曰：五日谓之候，三候谓之气，六气谓之时，四时谓之岁，而各从其主治焉。
qí bó yuē: wǔ rì wèi zhī hòu, sān hòu wèi zhī qì, liù qì wèi zhī shí, sì shí wèi zhī suì, ér gè cóng qí zhǔ zhì yān.
歧伯说：五日称为一候，三候称为一气，六气称为一时，四时称为一岁；每一时段各有当令之气主治。
Qibo says: Five days are called a period; three periods make a qi; six qi make a season; four seasons make a year — and each follows the qi that governs it.
18
五運相襲，而皆治之，終期之日，周而復始，時立氣布，如環無端，候亦同法。
五运相袭，而皆治之，终期之日，周而复始，时立气布，如环无端，候亦同法。
wǔ yùn xiāng xí, ér jiē zhì zhī, zhōng qī zhī rì, zhōu ér fù shǐ, shí lì qì bù, rú huán wú duān, hòu yì tóng fǎ.
五运之气依次相承袭而各主其时；到了一周期的终结之日，又周而复始。时令确立、节气分布，如圆环没有端点，候的推算也是同一法则。
The five circuits succeed one another and each presides in turn; when the appointed day is reached the cycle begins again. The seasons stand and the qi are spread like a ring without end, and the periods follow the same rule.
19
故曰：不知年之所加，氣之盛衰，虚實之所起，不可以爲工矣。
故曰：不知年之所加，气之盛衰，虚实之所起，不可以为工矣。
gù yuē: bù zhī nián zhī suǒ jiā, qì zhī shèng shuāi, xū shí zhī suǒ qǐ, bù kě yǐ wéi gōng yǐ.
所以说：不知道当年加临的是什么气、气的盛衰如何、虚实从何而起，就不可以做医生。
Hence it is said: he who does not know what the year adds, the rise and fall of qi, and where emptiness and fullness begin, cannot be a practitioner.
dì yuē: wǔ yùn zhī shǐ, rú huán wú duān, qí tài guò bù jí hé rú?
黄帝说：五运循环，如环无端；那么它的太过与不及是怎样的？
The Emperor says: The five circuits begin again like a ring without end. What of their excess and their falling short?
21
歧伯曰：五氣更立，各有所勝，盛虚之變，此其常也。
歧伯曰：五气更立，各有所胜，盛虚之变，此其常也。
qí bó yuē: wǔ qì gēng lì, gè yǒu suǒ shèng, shèng xū zhī biàn, cǐ qí cháng yě.
歧伯说：五气交替当令，各有所克制的一方；盛衰虚实的变易，这是常法。
Qibo says: The five qi stand up in turn and each has what it overcomes. The alternation of fullness and emptiness is the constant rule.
22
帝曰：平氣何如？歧伯曰：無過者也。
帝曰：平气何如？歧伯曰：无过者也。
dì yuē: píng qì hé rú? qí bó yuē: wú guò zhě yě.
黄帝说：平气是怎样的？歧伯说：就是没有过与不及。
The Emperor says: What of balanced qi? Qibo says: It is that which does not go past.
23
帝曰：太過不及奈何？歧伯曰：在經有也。
帝曰：太过不及奈何？歧伯曰：在经有也。
dì yuē: tài guò bù jí nài hé? qí bó yuē: zài jīng yǒu yě.
黄帝说：太过与不及会怎样？歧伯说：经书上已有记载。
The Emperor says: And excess and deficit? Qibo says: It is set out in the classic.
24
帝曰：何謂所勝？歧伯曰：春勝長夏，長夏勝冬，冬勝夏，夏勝秋，秋勝春。
帝曰：何谓所胜？歧伯曰：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春。
dì yuē: hé wèi suǒ shèng? qí bó yuē: chūn shèng zhǎng xià, zhǎng xià shèng dōng, dōng shèng xià, xià shèng qiū, qiū shèng chūn.
黄帝说：什么叫做所胜？歧伯说：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春。
The Emperor says: What is meant by what it overcomes? Qibo says: Spring overcomes late summer, late summer overcomes winter, winter overcomes summer, summer overcomes autumn, autumn overcomes spring.
25
所謂得五行時之勝，各以氣命其藏。
所谓得五行时之胜，各以气命其藏。
suǒ wèi dé wǔ xíng shí zhī shèng, gè yǐ qì mìng qí zàng.
这就是所谓得到了五行当令时序的相胜之序，各以其气来命名它所应的藏。
These are the conquests proper to the seasons of the five phases, and each gives its name to the store it belongs to.
26
帝曰：何以知其勝？歧伯曰：求其至也，皆歸始春，未至而至，此謂太過，則薄所不勝，而乘所勝也，命曰氣淫。
帝曰：何以知其胜？歧伯曰：求其至也，皆归始春，未至而至，此谓太过，则薄所不胜，而乘所胜也，命曰气淫。
dì yuē: hé yǐ zhī qí shèng? qí bó yuē: qiú qí zhì yě, jiē guī shǐ chūn, wèi zhì ér zhì, cǐ wèi tài guò, zé bó suǒ bù shèng, ér chéng suǒ shèng yě, mìng yuē qì yín.
黄帝说：怎么知道它的胜？歧伯说：要看气到来的时间，都以立春为始。时令未到而气先至，这叫做太过；太过的气会侵迫它所不能胜的一方，又乘凌它所胜的一方，这叫做气淫。
The Emperor says: How does one know its conquest? Qibo says: Look for its arrival; all return to the beginning of spring. If it comes before its time, that is excess: it presses on what it does not overcome and rides over what it does overcome. This is called licentious qi.
27
不分，邪僻内生，工不能禁，至而不至，此謂不及，則所勝妄行，而所生受病，所不勝薄之也，命曰氣迫。
不分，邪僻内生，工不能禁，至而不至，此谓不及，则所胜妄行，而所生受病，所不胜薄之也，命曰气迫。
bù fēn, xié pì nèi shēng, gōng bù néng jìn, zhì ér bù zhì, cǐ wèi bù jí, zé suǒ shèng wàng xíng, ér suǒ shēng shòu bìng, suǒ bù shèng bó zhī yě, mìng yuē qì pò.
时令已到而气不来，这叫做不及；不及则它所胜的一方妄行、所生的一方受病，又被它所不胜的一方侵迫，这叫做气迫。
When the season has come and the qi does not, that is falling short: what it overcomes acts recklessly, what it generates falls ill, and what it does not overcome presses upon it. This is called pressed qi.
28
所謂求其至者，氣至之時也。謹候其時，氣可與期，失時反候，五治不分，邪僻内生，工不能禁也。
所谓求其至者，气至之时也。谨候其时，气可与期，失时反候，五治不分，邪僻内生，工不能禁也。
suǒ wèi qiú qí zhì zhě, qì zhì zhī shí yě. jǐn hòu qí shí, qì kě yǔ qī, shī shí fǎn hòu, wǔ zhì bù fēn, xié pì nèi shēng, gōng bù néng jìn yě.
所谓「求其至」，就是看气到来的时节。谨慎地等候它的时令，气是可以预期而知的；错过时令、违反气候，五运之治就分不清楚，邪僻之气由内而生，医生也禁止不了。
Looking for its arrival means the season at which the qi comes. Watch the season carefully and the qi can be anticipated; miss the season, go against the period, and the five governances cannot be sorted, deviant qi arises within, and the practitioner cannot stop it.
29
帝曰：有不襲乎？
帝曰：有不袭乎？
dì yuē: yǒu bù xí hū?
黄帝说：有不相承袭的情况吗？
The Emperor says: Is there a case where they do not succeed one another?
30
歧伯曰：蒼天之氣，不得無常也。氣之不襲，是謂非常，非常則變矣。
歧伯曰：苍天之气，不得无常也。气之不袭，是谓非常，非常则变矣。
qí bó yuē: cāng tiān zhī qì, bù dé wú cháng yě. qì zhī bù xí, shì wèi fēi cháng, fēi cháng zé biàn yǐ.
歧伯说：苍天之气不能没有常规。气不相承袭，就叫做非常；非常就要发生变异。
Qibo says: The qi of the blue heaven cannot be without constancy. When qi does not succeed in order, that is called contrary to constancy, and what is contrary changes.
31
帝曰：非常而變柰何？
帝曰：非常而变柰何？
dì yuē: fēi cháng ér biàn nài hé?
黄帝说：失常而发生变异会怎样？
The Emperor says: If it is contrary and changes, what then?
32
歧伯曰：變至則病，所勝則微，所不勝則甚，因而重感於邪，則死矣。故非其時則微，當其時則甚也。
歧伯曰：变至则病，所胜则微，所不胜则甚，因而重感于邪，则死矣。故非其时则微，当其时则甚也。
qí bó yuē: biàn zhì zé bìng, suǒ shèng zé wēi, suǒ bù shèng zé shèn, yīn ér chóng gǎn yú xié, zé sǐ yǐ. gù fēi qí shí zé wēi, dāng qí shí zé shèn yě.
歧伯说：变异到来就要生病；病在它所胜的一方则轻，病在它所不胜的一方则重；若再重复感受邪气，就会死亡。所以不在其当令之时发病则轻，正在其当令之时发病则重。
Qibo says: When the change arrives there is illness; in what it overcomes the illness is slight, in what it does not overcome it is severe; if on top of that the evil is taken in again, there is death. Thus out of its season the illness is slight, and in its season it is severe.
33
帝曰：善。余聞氣合而有形，因變以正名。天地之運，陰陽之化，其於萬物，孰少孰多？可得聞乎？
帝曰：善。余闻气合而有形，因变以正名。天地之运，阴阳之化，其于万物，孰少孰多？可得闻乎？
dì yuē: shàn. yú wén qì hé ér yǒu xíng, yīn biàn yǐ zhèng míng. tiān dì zhī yùn, yīn yáng zhī huà, qí yú wàn wù, shú shǎo shú duō? kě dé wén hū?
黄帝说：讲得好。我听说气相合而成形，因形变而正其名。天地的运行、阴阳的化育，在万物身上谁少谁多？可以讲给我听吗？
The Emperor says: Good. I have heard that qi combine and there is form, and that names are set right by the changes. In the working of heaven and earth and the transforming of yin and yang, which of the myriad things gets less and which more? May I hear it?
34
歧伯曰：悉哉問也。天至廣不可度，地至大不可量，大神靈問，請陳其方。
歧伯曰：悉哉问也。天至广不可度，地至大不可量，大神灵问，请陈其方。
qí bó yuē: xī zāi wèn yě. tiān zhì guǎng bù kě duó, dì zhì dà bù kě liàng, dà shén líng wèn, qǐng chén qí fāng.
歧伯说：您问得真详尽啊。天极广阔不可度量，地极广大不可称量，这是大神灵才问得出的问题，请让我陈述其大略。
Qibo says: How thorough the question. Heaven is too broad to measure, earth too great to weigh; this is a question for the great spirits. Let me set out its outline.
35
草生五色，五色之變，不可勝視；草生五味，五味之美，不可勝極。嗜欲不同，各有所通。
草生五色，五色之变，不可胜视；草生五味，五味之美，不可胜极。嗜欲不同，各有所通。
cǎo shēng wǔ sè, wǔ sè zhī biàn, bù kě shèng shì; cǎo shēng wǔ wèi, wǔ wèi zhī měi, bù kě shèng jí. shì yù bù tóng, gè yǒu suǒ tōng.
草生出五色，五色的变化看不尽；草生出五味，五味之美尝不完。人的嗜欲各不相同，各与某种气味相通。
Grasses produce the five colours, and the changes of the five colours cannot all be seen; grasses produce the five flavours, and the excellence of the five flavours cannot be exhausted. Desires differ, and each finds its own way in.
36
天食人以五氣，地食人以五味。
天食人以五气，地食人以五味。
tiān sì rén yǐ wǔ qì, dì sì rén yǐ wǔ wèi.
天以五气供养人，地以五味供养人。
Heaven feeds people with the five qi; earth feeds them with the five flavours.
37
五氣入鼻，藏於心肺，上使五色脩明，音聲能彰；五味入口，藏於腸胃，味有所藏，以養五氣，氣和而生，津液相成，神乃自生。
五气入鼻，藏于心肺，上使五色脩明，音声能彰；五味入口，藏于肠胃，味有所藏，以养五气，气和而生，津液相成，神乃自生。
wǔ qì rù bí, cáng yú xīn fèi, shàng shǐ wǔ sè xiū míng, yīn shēng néng zhāng; wǔ wèi rù kǒu, cáng yú cháng wèi, wèi yǒu suǒ cáng, yǐ yǎng wǔ qì, qì hé ér shēng, jīn yè xiāng chéng, shén nǎi zì shēng.
五气从鼻而入，藏于心肺，上行而使五色脩长明润、声音能够彰显；五味从口而入，藏于肠胃，味各有所藏之处，用以滋养五气。气机和畅则生化而成，津液随之而充足，神也就自然而生。
The five qi enter by the nose and are stored in the heart and lung; rising, they make the five colours bright and clear and let the voice ring out. The five flavours enter by the mouth and are stored in the stomach and intestines; each flavour has its store, and with it the five qi are nourished. When the qi are harmonious there is generation, the fluids are formed in accord, and spirit arises of itself.
dì yuē: zàng xiàng hé rú?
黄帝说：藏象是怎样的？
The Emperor says: And what of the images of the storing organs?
39
歧伯曰：心者，生之本，神之變也，其華在面，其充在血脉，爲陽中之太陽，通於夏氣。
歧伯曰：心者，生之本，神之变也，其华在面，其充在血脉，为阳中之太阳，通于夏气。
qí bó yuē: xīn zhě, shēng zhī běn, shén zhī biàn yě, qí huá zài miàn, qí chōng zài xuè mài, wéi yáng zhōng zhī tài yáng, tōng yú xià qì.
歧伯说：心，是生命的根本，是神所居而变化之处；其荣华表现在面部，其充养在血脉；为阳中之太阳，与夏气相通。
Qibo says: The heart is the root of life and the place where spirit changes. Its bloom is in the face, its filling is in the blood and vessels; it is the greater yang within yang, and it communicates with the qi of summer.
40
肺者，氣之本，魄之處也，其華在毛，其充在皮，爲陽中之太陰，通於秋氣。
肺者，气之本，魄之处也，其华在毛，其充在皮，为阳中之太阴，通于秋气。
fèi zhě, qì zhī běn, pò zhī chù yě, qí huá zài máo, qí chōng zài pí, wéi yáng zhōng zhī tài yīn, tōng yú qiū qì.
肺，是气的根本，是魄的居处；其荣华表现在毫毛，其充养在皮肤；为阳中之太阴，与秋气相通。
The lung is the root of qi and the abode of the corporeal soul. Its bloom is in the body hair, its filling is in the skin; it is the greater yin within yang, and it communicates with the qi of autumn.
41
腎者，主蟄，封藏之本，精之處也，其華在髮，其充在骨，爲陰中之少陰，通於冬氣。
肾者，主蛰，封藏之本，精之处也，其华在发，其充在骨，为阴中之少阴，通于冬气。
shèn zhě, zhǔ zhé, fēng cáng zhī běn, jīng zhī chù yě, qí huá zài fà, qí chōng zài gǔ, wéi yīn zhōng zhī shào yīn, tōng yú dōng qì.
肾，主闭藏冬蛰，是封藏的根本、精的居处；其荣华表现在头发，其充养在骨；为阴中之少阴，与冬气相通。
The kidney presides over hibernating; it is the root of sealing and storing and the abode of essence. Its bloom is in the hair, its filling is in the bone; it is the lesser yin within yin, and it communicates with the qi of winter.
42
肝者，罷極之本，魂之居也，其華在爪，其充在筋，以生血氣，其味酸，其色蒼，此爲陽中之少陽，通於春氣。
肝者，罢极之本，魂之居也，其华在爪，其充在筋，以生血气，其味酸，其色苍，此为阳中之少阳，通于春气。
gān zhě, pí jí zhī běn, hún zhī jū yě, qí huá zài zhǎo, qí chōng zài jīn, yǐ shēng xuè qì, qí wèi suān, qí sè cāng, cǐ wéi yáng zhōng zhī shào yáng, tōng yú chūn qì.
肝，是耐受疲劳的根本，是魂的居处；其荣华表现在爪甲，其充养在筋，能生养血气；其味酸，其色苍；为阳中之少阳，与春气相通。
The liver is the root of endurance and the abode of the ethereal soul. Its bloom is in the nails, its filling is in the sinews; it generates blood and qi. Its flavour is sour, its colour grey-green; it is the lesser yang within yang, and it communicates with the qi of spring.
43
脾、胃、大腸、小腸、三焦、膀胱者，倉廪之本，營之居也，名曰器，能化糟粕，轉味而入出者也。
脾、胃、大肠、小肠、三焦、膀胱者，仓廪之本，营之居也，名曰器，能化糟粕，转味而入出者也。
pí, wèi, dà cháng, xiǎo cháng, sān jiāo, páng guāng zhě, cāng lǐn zhī běn, yíng zhī jū yě, míng yuē qì, néng huà zāo pò, zhuǎn wèi ér rù chū zhě yě.
脾、胃、大肠、小肠、三焦、膀胱，是仓廪的根本，是营气的居处，叫做「器」；能化糟粕、转输五味，而使精微入、糟粕出。
The spleen, stomach, large intestine, small intestine, triple burner and bladder are the root of the granary and the abode of the construction qi. They are called vessels: they transform the dregs, convey the flavours, and let things in and out.
44
其華在脣四白，其充在肌，其味甘，其色黃，此至陰之類，通於土氣。
其华在唇四白，其充在肌，其味甘，其色黄，此至阴之类，通于土气。
qí huá zài chún sì bái, qí chōng zài jī, qí wèi gān, qí sè huáng, cǐ zhì yīn zhī lèi, tōng yú tǔ qì.
其荣华表现在口唇四周的白肉，其充养在肌肉；其味甘，其色黄；属于至阴之类，与土气相通。
Their bloom is in the four whites of the lips, their filling is in the flesh; their flavour is sweet, their colour yellow. These belong to the class of the utmost yin, and communicate with the qi of earth.
45
凡十一藏，取決於膽也。
凡十一藏，取决于胆也。
fán shí yī zàng, qǔ jué yú dǎn yě.
以上十一藏，指心肝脾肺肾五藏加胆、胃、大肠、小肠、三焦、膀胱六府，都取决于胆的决断。
The eleven stores all take their decision from the gallbladder.
gù rén yíng yī shèng bìng zài shào yáng, èr shèng bìng zài tài yáng, sān shèng bìng zài yáng míng, sì shèng yǐ shàng wéi gé yáng.
所以人迎脉比寸口大一倍，病在少阳；大二倍，病在太阳；大三倍，病在阳明；大四倍以上，叫做格阳。
Thus when the neck pulse is once as full again, the disease is in the lesser yang; twice, in the greater yang; three times, in the yang brightness; four times and more, it is called yang that shuts out.
cùn kǒu yī shèng bìng zài jué yīn, èr shèng bìng zài shào yīn, sān shèng bìng zài tài yīn, sì shèng yǐ shàng wéi guān yīn.
寸口脉比人迎大一倍，病在厥阴；大二倍，病在少阴；大三倍，病在太阴；大四倍以上，叫做关阴。
When the wrist pulse is once as full again, the disease is in the ceasing yin; twice, in the lesser yin; three times, in the greater yin; four times and more, it is called yin that shuts in.
rén yíng yǔ cùn kǒu jù shèng sì bèi yǐ shàng wéi guān gé, guān gé zhī mài yíng, bù néng jí yú tiān dì zhī jīng qì, zé sǐ yǐ.
人迎与寸口都比平常盛大四倍以上，叫做关格；关格之脉太过盈满，不能极尽天地精气的滋养，就要死亡。
When both the neck and the wrist pulses are four times and more as full, it is called shut-out and shut-in. The pulse of this condition is overfilled; it cannot reach to the essence-qi of heaven and earth, and there is death.