歧伯對曰：五行者，金木水火土也，更貴更賤，以知死生，以決成敗，而定五藏之氣，間甚之時，死生之期也。
歧伯对曰：五行者，金木水火土也，更贵更贱，以知死生，以决成败，而定五藏之气，间甚之时，死生之期也。
Qí bó duì yuē: wǔ xíng zhě, jīn mù shuǐ huǒ tǔ yě, gēng guì gēng jiàn, yǐ zhī sǐ shēng, yǐ jué chéng bài, ér dìng wǔ zàng zhī qì, jiàn shèn zhī shí, sǐ shēng zhī qī yě.
Qibo replies: The five phases are metal, wood, water, fire and earth. They are by turns noble and by turns base. By them one knows death and life and decides success and failure, and by them one fixes the qi of the five viscera, the times of abatement and aggravation, and the term of death and life.
本篇開宗明義第一答即為五行立說，而其所重在「行」不在「物」：「更貴更賤」四字，正是五行之所以為行者——當其令則貴，失其令則賤，更迭無常。下文所由而知死生、決成敗、定五藏之氣與間甚之時者，皆自此出。本篇列舉之序作金木水火土，與《洪範》水火木金土之序異，又不循相生之次，蓋取其相乘之用。與第十七篇「脈合陰陽」之以五行為診脈之紀者，各明一端。
歧伯曰：木得金而伐，火得水而滅，土得木而達，金得火而缺，水得土而絶。萬物盡然，不可勝竭。
歧伯曰：木得金而伐，火得水而灭，土得木而达，金得火而缺，水得土而绝。万物尽然，不可胜竭。
Qí bó yuē: mù dé jīn ér fá, huǒ dé shuǐ ér miè, tǔ dé mù ér dá, jīn dé huǒ ér quē, shuǐ dé tǔ ér jué. Wàn wù jìn rán, bù kě shèng jié.
Qibo says: Wood meets metal and is felled; fire meets water and is quenched; earth meets wood and is opened through; metal meets fire and is flawed; water meets earth and is cut off. All the myriad things are like this and cannot be exhaustively enumerated.
「木得金而伐，火得水而滅，土得木而達，金得火而缺，水得土而絶」：本篇之五行，不言生而言勝——五句皆相勝之事，故曰「萬物盡然」。與第二十二篇「五行者，金木水火土也，更貴更賤，以知死生」之以五行論病之間甚者同條而義別：彼以五行之更貴更賤定死生之期，本篇則以五行之相勝明萬物之理，而為下文「法天則地，隨應而動」張本。
不知三部九𠉀，故不能久長，因不知合之四時五行，因加相勝，釋邪攻正，絶人長命。
不知三部九候，故不能久长，因不知合之四时五行，因加相胜，释邪攻正，绝人长命。
Bù zhī sān bù jiǔ hòu, gù bù néng jiǔ cháng, yīn bù zhī hé zhī sì shí wǔ xíng, yīn jiā xiāng shèng, shì xié gōng zhèng, jué rén cháng mìng.
Not knowing the three regions and nine indicators, one cannot last long; and by not knowing how to join them to the four seasons and five phases, one adds to their mutual conquest, releases the evil and attacks the upright, cutting short the long life that was theirs.
「因不知合之四時五行，因加相勝」——五行之相勝本是常理，醫者不知合之，則反助長相勝之勢，是為「因加」。**「勝」讀 shèng，本篇惟此一見**，與本站所勝所不勝條（id 537）之勝同讀；「加」讀 jiā。本篇不列五行生剋之目，只用「相勝」二字總之，而「因加」一語則是責醫者助紂為虐——不獨不能解之，反益甚之。故下文緊接「釋邪攻正，絶人長命」。
歧伯曰：脾者，土也，治中央，常以四時長四藏，各十八日寄治，不得獨主於時也。
歧伯曰：脾者，土也，治中央，常以四时长四藏，各十八日寄治，不得独主于时也。
Qí bó yuē: pí zhě, tǔ yě, zhì zhōng yāng, cháng yǐ sì shí zhǎng sì zàng, gè shí bā rì jì zhì, bù dé dú zhǔ yú shí yě.
Qibo says: the spleen is earth. It rules the centre, and constantly, through the four seasons, it grows the four depots — governing by delegation for eighteen days in each. It cannot govern a season by itself.
本條「五行」之土，於本篇見其最完整之用：「脾者，土也，治中央」以土配脾，「常以四時長四藏」以土長養四藏，「各十八日寄治」以土寄於四時之末，「土者，生萬物而法天地」以土之德為說——是全篇由五行之理以論藏府之範例。「歧」讀 qí；「伯」讀 bó；「曰」讀 yuē；「脾」讀 pí；「者」讀 zhě；**「土」讀 tǔ**；「也」讀 yě；「治」讀 zhì，本篇四見；「中」讀 zhōng；「央」讀 yāng；「常」讀 cháng，本篇二見；「以」讀 yǐ；「四」讀 sì；「時」讀 shí；**「長」此處讀 zhǎng，長養、滋長也**，不讀 cháng（長短），本篇「長」惟此一見；「藏」讀 zàng；「各」讀 gè，本篇二見；「十」讀 shí；「八」讀 bā；「日」讀 rì；「寄」讀 jì；**「獨」讀 dú，底本作「獨」，不作「独」**；「不」讀 bù；「得」讀 dé；「主」讀 zhǔ；「於」讀 yú。本篇不列五行之名而言五行之理，與本條他篇諸義可互注。
歧伯對曰：陽明者，胃脉也，胃者，土也，故聞木音而驚者，土惡木也。
歧伯对曰：阳明者，胃脉也，胃者，土也，故闻木音而惊者，土恶木也。
Qí bó duì yuē: yáng míng zhě, wèi mài yě, wèi zhě, tǔ yě, gù wén mù yīn ér jīng zhě, tǔ wù mù yě.
Qibo answers: Yangming is the vessel of the stomach, and the stomach is earth. Thus the reason the sound of wood alarms him is that earth is averse to wood.
「五行」之目於本站已立，本篇用之惟此一處，而用得極緊：「胃者，土也，故聞木音而驚者，土惡木也」——以木土相剋釋一病態，又以「鐘鼓不爲動」反證之（金不剋土，故聞金聲而不驚）。「歧」讀 qí；「伯」讀 bó；「對」讀 duì；「曰」讀 yuē；「者」讀 zhě；「胃」讀 wèi；「脉」讀 mài；「也」讀 yě；**「土」讀 tǔ，本篇二見**；「故」讀 gù；「聞」讀 wén，本篇四見；**「木」讀 mù，本篇四見**；「音」讀 yīn，本篇三見；「而」讀 ér；「驚」讀 jīng，本篇三見；**「惡」讀 wù**。**本篇五行之說惟此一見**——「土惡木」釋其驚，以下「陽明主肉…邪客之則熱」「陽盛則四支實」皆歸之經脉血氣，不復言五行。一以五行、一以血氣，兩途並進而同歸於陽明，是本篇用思之密處，亦見《內經》立說本不專恃一術。
黄帝問曰：天有五行，御五位，以生寒暑燥濕風；人有五藏，化五氣，以生喜怒思憂恐。論言五運相襲，而皆治之，終期之日，周而復始，余已知之矣。願聞其與三陰三陽之候，柰何合之？
黄帝问曰：天有五行，御五位，以生寒暑燥湿风；人有五藏，化五气，以生喜怒思忧恐。论言五运相袭，而皆治之，终期之日，周而复始，余已知之矣。愿闻其与三阴三阳之候，奈何合之？
Huáng dì wèn yuē: tiān yǒu wǔ xíng, yù wǔ wèi, yǐ shēng hán shǔ zào shī fēng; rén yǒu wǔ zàng, huà wǔ qì, yǐ shēng xǐ nù sī yōu kǒng. Lùn yán wǔ yùn xiāng xí, ér jiē zhì zhī, zhōng qī zhī rì, zhōu ér fù shǐ, yú yǐ zhī zhī yǐ. Yuàn wén qí yǔ sān yīn sān yáng zhī hòu, nài hé hé zhī?
Huang Di asked: heaven has the five phases, which preside over the five positions and so bring forth cold, summer heat, dryness, dampness and wind; the human being has the five viscera, which transform the five qi and so bring forth joy, anger, thought, worry and fear. The treatises say that the five circuits succeed one another and each governs in turn, and that when the appointed day is complete the cycle begins again — this much I already know. I wish to hear how they are joined to the signs of the three yin and the three yang.
「天有五行，御五位」——**「五行」讀 wǔ xíng，本篇2見：此一見，第十三段「謂五行之治」一見**；**「五位」讀 wǔ wèi，本篇1見；「御」讀 yù，統御也**；**本篇以五行屬天、五運屬歲，二者相對：天有五行以生寒暑燥濕風，人有五藏以化五氣而為喜怒思憂恐**
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.
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.
「五行遷復」「五行麗地」——**「五行」本篇2見**；**「行」讀 xíng，本篇6見：五行、上者右行、下者左行、火遊行其閒**；**此段「天垂象，地成形，七曜緯虚，五行麗地」四句兩兩相對：七曜在天而緯虚，五行在地而麗地**；**「麗」讀 lí，附麗之義，本篇1見**
帝曰：六氣應五行之變何如？歧伯曰：位有終始，氣有初中，上下不同，求之亦異也。
帝曰：六气应五行之变何如？歧伯曰：位有终始，气有初中，上下不同，求之亦异也。
Dì yuē: liù qì yìng wǔ xíng zhī biàn hé rú? Qí bó yuē: wèi yǒu zhōng shǐ, qì yǒu chū zhōng, shàng xià bù tóng, qiú zhī yì yì yě.
Huang Di said: how do the six qi answer to the changes of the five phases? Qi Bo said: positions have an end and a beginning; the qi has an initial and a middle. Above and below are not the same, and the way one seeks them differs as well.
「六氣應五行之變何如」——**「五行」本篇1見，止在此問**；**「行」讀 xíng**；**歧伯之答在「位有終始，氣有初中，上下不同，求之亦異也」，以位與氣對言**；**本篇論六氣而不離五行：下文六氣之位各配木、火、土、金、水之一**
黄帝問曰：余聞九鍼於夫子，衆多博大，不可勝數。余願聞要道，以屬子孫，傳之後世，著之骨髓，藏之肝肺，歃血而受，不敢妄泄，令合天道，必有終始。上應天光，星辰歷紀，下副四時五行。貴賤更互，冬陰夏陽，以人應之，奈何？願聞其方。
黄帝问曰：余闻九针于夫子，众多博大，不可胜数。余愿闻要道，以属子孙，传之后世，著之骨髓，藏之肝肺，歃血而受，不敢妄泄，令合天道，必有终始。上应天光，星辰历纪，下副四时五行。贵贱更互，冬阴夏阳，以人应之，奈何？愿闻其方。
Huáng dì wèn yuē: yú wén jiǔ zhēn yú fū zǐ, zhòng duō bó dà, bù kě shèng shǔ. Yú yuàn wén yào dào, yǐ zhǔ zǐ sūn, chuán zhī hòu shì, zhù zhī gǔ suǐ, cáng zhī gān fèi, shà xuè ér shòu, bù gǎn wàng xiè, lìng hé tiān dào, bì yǒu zhōng shǐ. Shàng yìng tiān guāng, xīng chén lì jì, xià fù sì shí wǔ xíng. Guì jiàn gēng hù, dōng yīn xià yáng, yǐ rén yìng zhī, nài hé? Yuàn wén qí fāng.
The Yellow Emperor asks: I have heard the nine needles from you, Master — vast and broad, more than can be counted. What I wish to hear is the essential way, so that I may entrust it to sons and grandsons and hand it on to later generations, inscribe it in bone and marrow, store it in liver and lung, and receive it over smeared blood, never daring to leak it out rashly — let it accord with the way of heaven and have both an ending and a beginning. Above it answers to the light of heaven and to the ordered courses of the stars; below it is paired with the four seasons and the five phases. Noble and base alternate, winter is yin and summer yang — how does the human answer to all this? I wish to hear the method.
「下副四時五行」——四時五行與上句天光星辰相對，明人身上應下副之數；**「五行」本篇1見**
天有四時五行，以生長收藏，以生寒暑燥濕風。人有五藏化五氣，以生喜怒悲憂恐。
天有四时五行，以生长收藏，以生寒暑燥湿风。人有五藏化五气，以生喜怒悲忧恐。
tiān yǒu sì shí wǔ xíng, yǐ shēng zhǎng shōu cáng, yǐ shēng hán shǔ zào shī fēng. rén yǒu wǔ zàng huà wǔ qì, yǐ shēng xǐ nù bēi yōu kǒng.
Heaven has the four seasons and the five phases, and thereby growth, flourishing, gathering and storage; and thereby cold, heat, dryness, dampness and wind. The human has five viscera which transform five qi, and thereby joy, anger, sorrow, anxiety and fear.
「天有四時五行」——與四時並舉，言天以五行生長收藏；**「五行」本篇1見**
微妙在脉，不可不察。察之有紀，從陰陽始。始之有經，從五行生；生之有度，四時爲宜。補冩勿失，與天地如一，得一之情，以知死生。是故聲合五音，色合五行，脉合陰陽。
微妙在脉，不可不察。察之有纪，从阴阳始。始之有经，从五行生；生之有度，四时为宜。补写勿失，与天地如一，得一之情，以知死生。是故声合五音，色合五行，脉合阴阳。
wēi miào zài mài, bù kě bù chá. chá zhī yǒu jì, cóng yīn yáng shǐ. shǐ zhī yǒu jīng, cóng wǔ xíng shēng; shēng zhī yǒu dù, sì shí wéi yí. bǔ xiě wù shī, yǔ tiān dì rú yī, dé yī zhī qíng, yǐ zhī sǐ shēng. shì gù shēng hé wǔ yīn, sè hé wǔ xíng, mài hé yīn yáng.
The subtle and the minute lie in the pulse, and must be examined. Examination has a rule: begin with yin and yang. The beginning has a standard, born of the five phases; their birth has a measure, and the four seasons are what suit it. Do not err in supplementing and draining; be one with heaven and earth. Grasp the truth of the One, and thereby know life and death. Thus sound accords with the five tones, colour with the five phases, and the pulse with yin and yang.
「色合五行」，聲合五音、色合五行、脉合陰陽，三者相合而後可以知死生。