Huáng dì yuē: fú zì gǔ tōng tiān zhě, shēng zhī běn, běn yú yīn yáng. tiān dì zhī jiān, liù hé zhī nèi, qí qì jiǔ zhōu, jiǔ qiào, wǔ zàng, shí èr jié, jiē tōng hū tiān qì. qí shēng wǔ, qí qì sān. shuò fàn cǐ zhě, zé xié qì shāng rén, cǐ shòu mìng zhī běn yě.
黄帝说：自古以来，与天相通是生命的根本，这个根本又本于阴阳。天地之间、六合之内，人身的九州、九窍、五藏、十二节，其气都与天气相通。天之生化有五，天气运行有三。屡屡违犯这一规律，邪气就要伤人，这正是寿命的根本所在。
The Yellow Emperor said: from of old, communicating with heaven is the root of life, and this root is itself rooted in yin and yang. Between heaven and earth, within the six directions, the qi of the nine regions, the nine orifices, the five viscera and the twelve joints all communicate with the qi of heaven. Its generating is five and its qi are three – the five phases and the three yin and three yang. To transgress this again and again is to let the evil qi wound the person; this is the root of the allotted span.
2
蒼天之氣，清淨則志意治，順之則陽氣固，雖有賊邪，弗能害也。此因時之序。
苍天之气，清净则志意治，顺之则阳气固，虽有贼邪，弗能害也。此因时之序。
Cāng tiān zhī qì, qīng jìng zé zhì yì zhì, shùn zhī zé yáng qì gù, suī yǒu zéi xié, fú néng hài yě. cǐ yīn shí zhī xù.
苍天之气清静，人的意志情志就安宁有序；顺应它，阳气就固密，即使有贼风邪气，也不能侵害。这是顺应四时次序的缘故。
When the qi of the grey heaven is pure and still, the will and thought are well ordered, and following it the yang qi stays firm; then even a thieving evil cannot do harm. This comes of keeping to the sequence of the seasons.
Gù shèng rén chuán jīng shén, fú tiān qì, ér tōng shén míng. shī zhī zé nèi bì jiǔ qiào, wài yōng jī ròu, wèi qì sàn jiě, cǐ wèi zì shāng, qì zhī xuē yě.
所以圣人凝聚精神、服顺天气，因而与神明相通。一旦失于此，在内就会闭塞九窍，在外就会壅滞肌肉，卫气因而消散解体，这叫做自我损伤，是气的削减。
Therefore the sage gathers the jing and shen, takes in the qi of heaven, and so communicates with the spirit brightness. Let this go, and the nine orifices are shut within and the flesh is stopped up without; the defensive qi scatters and dissolves. This is called wounding oneself – it is the qi being pared away.
4
陽氣者，若天與日，失其所，則折壽而不彰。故天運當以日光明，是故陽因而上，衞外者也。
阳气者，若天与日，失其所，则折寿而不彰。故天运当以日光明，是故阳因而上，卫外者也。
Yáng qì zhě, ruò tiān yǔ rì, shī qí suǒ, zé zhé shòu ér bù zhāng. gù tiān yùn dāng yǐ rì guāng míng, shì gù yáng yīn ér shàng, wèi wài zhě yě.
人身的阳气，好比天与日；失去它应在的位置，寿命就要夭折而不能彰明。所以天体运行赖日光而明；人身的阳气也因此向上而卫护于外。
The yang qi is like heaven and the sun; if it loses its place, the span is cut short and nothing comes to light. As the movement of heaven depends on the sun for its brightness, so the yang qi rises on that account and defends the outside.
5
因於寒，欲如運樞，起居如驚，神氣乃浮。因於暑，汗煩則喘喝，靜則多言。體若燔炭，汗出而散。
因于寒，欲如运枢，起居如惊，神气乃浮。因于暑，汗烦则喘喝，静则多言。体若燔炭，汗出而散。
Yīn yú hán, yù rú yùn shū, qǐ jū rú jīng, shén qì nǎi fú. yīn yú shǔ, hàn fán zé chuǎn hè, jìng zé duō yán. tǐ ruò fán tàn, hàn chū ér sàn.
伤于寒，阳气的应答像户枢转动一样受到拘束，起居一旦惊扰不安，神气就浮越于外。伤于暑，则汗出烦躁、喘息有声，安静下来又多言多语；身体像燃烧的炭火，汗出之后才解散。
In response to cold, the yang qi is checked as though it turned on a hinge; if rising and resting are hurried, the shen qi floats outward. In response to summer heat there is sweating and fretting with panting, and once quiet, much talking; the body is like a burning coal, and it disperses when the sweating comes.
6
因於濕，首如裹，濕熱不攘，大筋緛短，小筋弛長，緛短爲拘，弛長爲痿。因於氣，爲腫，四維相代，陽氣乃竭。
因于湿，首如裹，湿热不攘，大筋软短，小筋弛长，软短为拘，弛长为痿。因于气，为肿，四维相代，阳气乃竭。
Yīn yú shī, shǒu rú guǒ, shī rè bù rǎng, dà jīn ruǎn duǎn, xiǎo jīn chí zhǎng, ruǎn duǎn wéi jū, chí zhǎng wéi wěi. yīn yú qì, wéi zhǒng, sì wéi xiāng dài, yáng qì nǎi jié.
伤于湿，头好像被包裹住；湿热不去，大筋就会缩短，小筋就会弛长，缩短便成为拘挛，弛长便成为痿废。伤于气则为浮肿，四肢交替为病，阳气于是衰竭。
In response to dampness the head feels bound round; if the damp heat is not driven off, the large sinews contract and shorten while the small sinews slacken and lengthen – shortening makes for contraction, and slackening makes for flaccidity. In response to qi there is swelling, the four limbs take it in turn, and the yang qi is then exhausted.
7
陽氣者，煩勞則張，精絶，辟積於夏，使人煎厥。目盲不可以視，耳閉不可以聽，潰潰乎若壞都，汩汩乎不可止。
阳气者，烦劳则张，精绝，辟积于夏，使人煎厥。目盲不可以视，耳闭不可以听，溃溃乎若坏都，汩汩乎不可止。
Yáng qì zhě, fán láo zé zhāng, jīng jué, bì jī yú xià, shǐ rén jiān jué. mù máng bù kě yǐ shì, ěr bì bù kě yǐ tīng, kuì kuì hū ruò huài dū, gǔ gǔ hū bù kě zhǐ.
阳气在烦劳时亢张，阴精因而耗绝；这种情况累积到夏天，使人发生煎厥：眼睛昏盲不能视物，耳朵闭塞不能听声，崩坏像堤防溃决，汩汩急流不可遏止。
When there is vexation and toil the yang qi strains, and the jing is spent; this accumulating into summer brings on scorching inversion. The eyes go blind and cannot see, the ears are stopped and cannot hear, and things collapse like a bursting dyke – the water rushes on and cannot be stayed.
8
陽氣者，大怒則形氣絶，而血菀於上，使人薄厥。有傷於筋，縱，其若不容。
阳气者，大怒则形气绝，而血菀于上，使人薄厥。有伤于筋，纵，其若不容。
Yáng qì zhě, dà nù zé xíng qì jué, ér xuè yùn yú shàng, shǐ rén bó jué. yǒu shāng yú jīn, zòng, qí ruò bù róng.
阳气在大怒时使形与气壅绝，血郁积于上部，使人发生薄厥。若伤了筋，筋脉弛纵，肢体好像不受支配。
In great anger the form and the qi part company, and the blood collects above, so that the person has sudden inversion. Where the sinews are hurt they slacken and go loose, and the limbs seem no longer to answer.
Hàn chū piān jǔ, shǐ rén piān kū. hàn chū jiàn shī, nǎi shēng cuó fèi. gāo liáng zhī biàn, zú shēng dà dīng, shòu rú chí xū. láo hàn dāng fēng, hán bó wéi zhā, yù nǎi cuó.
半身有汗而另半身无汗，会使人偏枯。汗出时感受湿邪，就生痤疿。过食肥甘厚味，足以在足部生大疔，得病如同拿着空器皿装东西一样容易。劳动出汗后受风，寒气迫束就成鼻齇，郁积日久则成痤。
If one half of the body sweats and the other does not, the person wastes away on that side. Sweating that meets dampness brings pimples and prickly heat. Fine grain and rich meat suffice to raise a great boil on the foot; one takes it up as though holding an empty vessel. When the sweat of toil meets wind and cold presses in, there is redness of the nose; if it builds up, there are pimples.
Yáng qì zhě, jīng zé yǎng shén, róu zé yǎng jīn, kāi hé bù dé, hán qì cóng zhī, nǎi shēng dà lóu. xiàn mài wéi lòu, liú lián ròu còu, shù qì huà bó, chuán wéi shàn wèi, jí wéi jīng hài.
阳气的精微可以养神，柔和可以养筋；开阖失宜，寒气随之侵入，就发生大偻。寒气陷入脉中成为瘘，留连于肌肉腠理，俞穴之气化为薄迫，传变就容易出现畏惧和惊骇。
The yang qi in its fineness nourishes the shen, in its suppleness nourishes the sinews. If opening and closing do not accord, the cold qi follows it in and there is great hunching. Sunk into the vessels it becomes fistula; lingering in the flesh and its crevices, the qi of the transport points turns oppressive, and what it transmits is a readiness to fear and to be terrified.
Yíng qì bù cóng, nì yú ròu lǐ, nǎi shēng yōng zhǒng. pò hàn wèi jìn, xíng ruò ér qì shuò, xué shù yǐ bì, fā wéi fēng nüè.
营气运行不顺，逆于肌肉的纹理之间，就生痈肿。汗出未止，形体虚弱而气被消灼，俞穴因而闭塞，发为疟疾。
When the ying qi does not follow and runs counter in the texture of the flesh, there is abscess and swelling. If the sweat has not ceased, the form is weak and the qi is scorched away, the transport points close, and it breaks out as wind malaria.
12
故風者，百病之始也，清靜則肉腠閉拒，雖有大風苛毒，弗之能害。此因時之序也。
故风者，百病之始也，清静则肉腠闭拒，虽有大风苛毒，弗之能害。此因时之序也。
Gù fēng zhě, bǎi bìng zhī shǐ yě, qīng jìng zé ròu còu bì jù, suī yǒu dà fēng kē dú, fú zhī néng hài. cǐ yīn shí zhī xù yě.
风是百病的开端；只要阳气清静，肌肉腠理就能闭合拒邪，即使有大风苛毒，也不能侵害。这也是顺应四时次序的缘故。
Wind is the beginning of the hundred diseases; when the yang qi is pure and still, the flesh and its crevices close and refuse it, and even a great wind or a virulent poison cannot do harm. This too comes of keeping to the sequence of the seasons.
13
故病久則傳化，上下不并，良醫弗爲。故陽畜積病死，而陽氣當隔，隔者當冩，不亟正治，粗乃敗之。
故病久则传化，上下不并，良医弗为。故阳畜积病死，而阳气当隔，隔者当写，不亟正治，粗乃败之。
Gù bìng jiǔ zé chuán huà, shàng xià bù bìng, liáng yī fú wéi. gù yáng chù jī bìng sǐ, ér yáng qì dāng gé, gé zhě dāng xiè, bù jí zhèng zhì, cū nǎi bài zhī.
病久了就要传变化生，上下之气不相交通，良医也无能为力。阳气蓄积可以致死；阳气既当阻隔，阻隔的就应当通泻，若不急速给予正确治疗，粗率的医生就要坏事了。
When illness lasts it transmits and transforms; if above and below do not join, even a good physician can do nothing. Yang qi that accumulates brings death from the illness, and once the yang qi is blocked off, what is blocked should be drained; unless correct treatment is given at once, a coarse practitioner ruins the case.
14
故陽氣者，一日而主外，平旦人氣生，日中而陽氣隆，日西而陽氣已虚，氣門乃閉。是故暮而收拒，無擾筋骨，無見霧露。反此三時，形乃困薄。
故阳气者，一日而主外，平旦人气生，日中而阳气隆，日西而阳气已虚，气门乃闭。是故暮而收拒，无扰筋骨，无见雾露。反此三时，形乃困薄。
Gù yáng qì zhě, yī rì ér zhǔ wài, píng dàn rén qì shēng, rì zhōng ér yáng qì lóng, rì xī ér yáng qì yǐ xū, qì mén nǎi bì. shì gù mù ér shōu jù, wú rǎo jīn gǔ, wú jiàn wù lù. fǎn cǐ sān shí, xíng nǎi kùn bó.
阳气白天主于体表：平旦人气生发，日中阳气隆盛，日西阳气已虚，气门因而关闭。所以入暮应当收敛拒邪，不要扰动筋骨，不要接触雾露。违逆平旦、日中、日西这三时，形体就要困顿衰弱。
The yang qi governs the outside through the day: at daybreak the human qi is born, at midday the yang qi is at its height, and at sunset it is already empty, so the gate of qi closes. Hence at dusk one gathers in and refuses the outside, disturbing neither sinew nor bone and meeting neither mist nor dew. To go against these three times of day leaves the form worn and thin.
15
歧伯曰：陰者，藏精而起亟也；陽者，衞外而爲固也。陰不勝其陽，則脉流薄疾，并乃狂。陽不勝其陰，則五藏氣爭，九竅不通。
歧伯曰：阴者，藏精而起亟也；阳者，卫外而为固也。阴不胜其阳，则脉流薄疾，并乃狂。阳不胜其阴，则五脏气争，九窍不通。
Qí bó yuē: yīn zhě, cáng jīng ér qǐ qì yě; yáng zhě, wèi wài ér wéi gù yě. yīn bù shèng qí yáng, zé mài liú bó jí, bìng nǎi kuáng. yáng bù shèng qí yīn, zé wǔ zàng qì zhēng, jiǔ qiào bù tōng.
歧伯说：阴是藏蓄阴精而不断起应阳气的；阳是卫护于外而使体表固密的。阴不能胜过阳，脉中的流动就急迫快速，阳气相并就要发狂；阳不能胜过阴，五藏之气就要相争，九窍不通利。
Qi Bo said: yin stores the jing and rises again and again to answer yang; yang defends the outside and makes it firm. If yin does not match its yang, the flow in the vessels turns thin and swift, and union brings mania. If yang does not match its yin, the qi of the five viscera contend and the nine orifices do not open.
16
是以聖人陳陰陽，筋脉和同，骨髓堅固，氣血皆從。如是則内外調和，邪不能害，耳目聰明，氣立如故。
是以圣人陈阴阳，筋脉和同，骨髓坚固，气血皆从。如是则内外调和，邪不能害，耳目聪明，气立如故。
Shì yǐ shèng rén chén yīn yáng, jīn mài hé tóng, gǔ suǐ jiān gù, qì xuè jiē cóng. rú shì zé nèi wài tiáo hé, xié bù néng hài, ěr mù cōng míng, qì lì rú gù.
所以圣人调理阴阳，使筋脉和顺协同，骨髓坚固，气血无不顺从。这样内外调和，邪气不能为害，耳聪目明，气机运行如常。
Therefore the sage sets out yin and yang: the sinews and vessels are of one accord, the bone and marrow are firm, and the qi and blood all follow. Then inner and outer are in tune, nothing evil can do harm, hearing and sight are clear, and the qi stands as it did before.
Fēng kè yín qì, jīng nǎi wáng, xié shāng gān yě. yīn ér bǎo shí, jīn mài héng jiě, cháng pì wéi zhì. yīn ér dà yǐn, zé qì nì. yīn ér qiǎng lì, shèn qì nǎi shāng, gāo gǔ nǎi huài.
风邪客留而淫乱正气，阴精因而消亡，这是邪气伤肝。若进而饱食，筋脉弛缓懈解，肠澼成为痔；进而大饮，气就上逆；进而强力劳作，肾气受伤，腰间高骨随之败坏。
When wind lodges and its qi overflows, the jing perishes – the evil has wounded the liver. Then if one eats to repletion the sinews and vessels loosen and part, and the intestinal flux becomes piles; if one drinks deeply, the qi counterflows; if one exerts strength, the kidney qi is harmed and the high bones decay with it.
18
凡陰陽之要，陽密乃固。兩者不和，若春無秋，若冬無夏，因而和之，是謂聖度。故陽強不能密，陰氣乃絶；陰平陽祕，精神乃治；陰陽離決，精氣乃絶。
凡阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏，因而和之，是谓圣度。故阳强不能密，阴气乃绝；阴平阳秘，精神乃治；阴阳离决，精气乃绝。
Fán yīn yáng zhī yào, yáng mì nǎi gù. liǎng zhě bù hé, ruò chūn wú qiū, ruò dōng wú xià, yīn ér hé zhī, shì wèi shèng dù. gù yáng qiáng bù néng mì, yīn qì nǎi jué; yīn píng yáng mì, jīng shén nǎi zhì; yīn yáng lí jué, jīng qì nǎi jué.
大凡阴阳的关键，在于阳气致密才能固守。两者不相和谐，就像有春无秋、有冬无夏，因而加以调和，这就是圣人的法度。所以阳气亢强而不能致密，阴气就要竭绝；阴气平和、阳气固密，精神才得调治；阴阳分离决裂，精气也就随之竭绝。
The essential of yin and yang is that the yang must be close-knit if it is to be firm. If the two are not in harmony it is like having spring without autumn or winter without summer; to harmonise them is called the sage’s measure. Thus when the yang is strong but cannot stay close, the yin qi comes to an end; when the yin is level and the yang is hidden, the jing and shen are ordered; and when yin and yang part and break away, the essence qi is finished.
Yīn yú lù fēng, nǎi shēng hán rè. shì yǐ chūn shāng yú fēng, xié qì liú lián, nǎi wéi dòng xiè. xià shāng yú shǔ, qiū wéi jiē nüè; qiū shāng yú shī, shàng nì ér kài, fā wéi wěi jué; dōng shāng yú hán, chūn bì wēn bìng. sì shí zhī qì, gēng shāng wǔ zàng.
触冒风露就生寒热。所以春天伤于风，邪气留连不去，到了夏天成为洞泄；夏天伤于暑，秋天成为痎疟；秋天伤于湿，气上逆而咳，发为痿厥；冬天伤于寒，春天必定发为温病。四时之气就是这样交替伤害五藏。
Meeting dew and wind brings cold and heat. Thus one wounded by wind in spring lets the evil qi linger on, and in summer there is pouring diarrhoea; wounded by summer heat, in autumn there is jie malaria; wounded by dampness in autumn, the qi counterflows upward and there is coughing, and flaccidity and inversion develop; wounded by cold in winter, in spring there is sure to be warm disease. This is how the qi of the four seasons injure the five viscera in turn.
20
陰之所生，本在五味，陰之五宫，傷在五味。是故味過於酸，肝氣以津，脾氣乃絶。味過於鹹，大骨氣勞，短肌，心氣抑。
阴之所生，本在五味，阴之五宫，伤在五味。是故味过于酸，肝气以津，脾气乃绝。味过于咸，大骨气劳，短肌，心气抑。
Yīn zhī suǒ shēng, běn zài wǔ wèi, yīn zhī wǔ gōng, shāng zài wǔ wèi. shì gù wèi guò yú suān, gān qì yǐ jīn, pí qì nǎi jué. wèi guò yú xián, dà gǔ qì láo, duǎn jī, xīn qì yì.
阴精的化生，本源于五味；而藏精的五藏，又受伤于五味。所以味过于酸，肝气过盛而外溢，脾气因而衰竭；味过于咸，大骨之气劳伤，肌肉短缩，心气抑郁不舒。
What yin generates has its root in the five flavours, and the five viscera that store jing are harmed by those same five flavours. Thus when sour is in excess the liver qi flows over and the spleen qi comes to an end; when salt is in excess the qi of the great bones is toiled, the flesh shortens, and the heart qi is held down.
21
味過於甘，心氣喘滿，色黑，腎氣不衡。味過於苦，脾氣不濡，胃氣乃厚。味過於辛，筋脉沮弛，精神乃央。
味过于甘，心气喘满，色黑，肾气不衡。味过于苦，脾气不濡，胃气乃厚。味过于辛，筋脉沮弛，精神乃央。
Wèi guò yú gān, xīn qì chuǎn mǎn, sè hēi, shèn qì bù héng. wèi guò yú kǔ, pí qì bù rú, wèi qì nǎi hòu. wèi guò yú xīn, jīn mài jǔ chí, jīng shén nǎi yāng.
味过于甘，心气喘闷而满，面色发黑，肾气失去平衡；味过于苦，脾气不得濡润，胃气因而滞厚；味过于辛，筋脉败坏弛缓，精神也就受损伤。
When sweet is in excess the heart qi pants and is full, the complexion darkens, and the kidney qi loses its balance; when bitter is in excess the spleen qi is not moistened and the stomach qi grows thick; when acrid is in excess the sinews and vessels are ruined and slackened, and the jing and shen are brought to harm.
22
是故謹和五味，骨正筋柔，氣血以流，湊理以密，如是則骨氣以精。謹道如法，長有天命。
是故谨和五味，骨正筋柔，气血以流，凑理以密，如是则骨气以精。谨道如法，长有天命。
Shì gù jǐn hé wǔ wèi, gǔ zhèng jīn róu, qì xuè yǐ liú, còu lǐ yǐ mì, rú shì zé gǔ qì yǐ jīng. jǐn dào rú fǎ, zhǎng yǒu tiān mìng.
所以谨慎地调和五味，骨骼端正、筋脉柔和，气血得以畅流，腠理得以致密，这样骨气就精强有力。谨守养生之道而依法而行，就能长久享有上天赋予的寿命。
So when one is careful to harmonise the five flavours, the bones are upright and the sinews supple, the qi and blood flow freely, and the crevices are closed; then the qi of the bones is at its finest. Guard the dao and follow the rule, and the mandate of heaven will long be yours.