是以世人之語者，馳千里之外，不明尺寸之論，診無人事。
是以世人之语者，驰千里之外，不明尺寸之论，诊无人事。
Shì yǐ shì rén zhī yǔ zhě, chí qiān lǐ zhī wài, bù míng chǐ cùn zhī lùn, zhěn wú rén shì.
So those who talk of medicine in the world gallop a thousand li beyond the mark, and do not understand the discourse of the inch and the foot; they diagnose without the human affair.
「人事」本篇1見，在「診無人事」；「人」字4見。此句承上「不明尺寸之論」，尺寸者脉之位，人事者病之由，二者皆不明，則所診者空持其腕；第七十七篇「從容人事」與此對看，一從一無，兩篇之旨相足。
惟賢人上配天以養頭，下象地以養足，中傍人事以養五藏。天氣通於肺，地氣通於嗌，風氣通於肝，雷氣通於心，谷氣通於脾，雨氣通於腎。
惟贤人上配天以养头，下象地以养足，中傍人事以养五藏。天气通于肺，地气通于嗌，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。
wéi xián rén shàng pèi tiān yǐ yǎng tóu, xià xiàng dì yǐ yǎng zú, zhōng bàng rén shì yǐ yǎng wǔ zàng. tiān qì tōng yú fèi, dì qì tōng yú yì, fēng qì tōng yú gān, léi qì tōng yú xīn, gǔ qì tōng yú pí, yǔ qì tōng yú shèn.
Only the worthy person above matches heaven to nourish the head, below images earth to nourish the feet, and in the middle relies on human affairs to nourish the five viscera. The qi of heaven communicates with the lung; the qi of earth with the pharynx; the qi of wind with the liver; the qi of thunder with the heart; the qi of the valleys with the spleen; the qi of rain with the kidney.
「中傍人事以養五藏」；與「上配天以養頭」「下象地以養足」並列，三才之養備於此；後世「上知天文，下知地理，中知人事」即由此出
歧伯曰：請遂言之也。上經曰：夫道者，上知天文，下知地理，中知人事，可以長久。此之謂也。
歧伯曰：请遂言之也。上经曰：夫道者，上知天文，下知地理，中知人事，可以长久。此之谓也。
Qí bó yuē: qǐng suì yán zhī yě. Shàng jīng yuē: fú dào zhě, shàng zhī tiān wén, xià zhī dì lǐ, zhōng zhī rén shì, kě yǐ cháng jiǔ. Cǐ zhī wèi yě.
Qi Bo said: let me then speak of it in full. The Upper Canon says: the way — to know the patterns of heaven above, the patterns of earth below, and the affairs of human beings between — by this one may last long. This is what it means.
「中知人事」；上知天文，下知地理，中知人事，可以長久；人事謂人之情志起居，與 5 篇「中傍人事以養五藏」同源
歧伯曰：聖人之爲道者，上合于天，下合于地，中合于人事，必有明法，以起度數，法式檢押，乃後可傳焉。故匠人不能釋尺寸而意短長，廢繩墨而起平木也。工人不能置規而爲圓，去矩而爲方。知用此者，固自然之物，易用之教，逆順之常也。
歧伯曰：圣人之为道者，上合于天，下合于地，中合于人事，必有明法，以起度数，法式检押，乃后可传焉。故匠人不能释尺寸而意短长，废绳墨而起平木也。工人不能置规而为圆，去矩而为方。知用此者，固自然之物，易用之教，逆顺之常也。
Qí Bó yuē: shèng rén zhī wéi dào zhě, shàng hé yú tiān, xià hé yú dì, zhōng hé yú rén shì, bì yǒu míng fǎ, yǐ qǐ dù shù, fǎ shì jiǎn yā, nǎi hòu kě chuán yān. gù jiàng rén bù néng shì chǐ cùn ér yì duǎn cháng, fèi shéng mò ér qǐ píng mù yě. gōng rén bù néng zhì guī ér wéi yuán, qù jǔ ér wéi fāng. zhī yòng cǐ zhě, gù zì rán zhī wù, yì yòng zhī jiào, nì shùn zhī cháng yě.
Qi Bo said: The sage who makes a way joins it above to heaven, below to earth, and in the middle to human affairs; he must have a clear method by which measures are set up, a pattern and a frame, and only then can it be transmitted. So a carpenter cannot let go of his rule and guess at length, nor abandon the inked line and make timber level; a wheelwright cannot put aside the compass and make a circle, nor remove the square and make a right angle. To know how to use these is simply the nature of things, an easy teaching, the constancy of opposing and following.
「人事」逆順肥瘦第2段見，義與本條相合，引全段為證。
夫九鍼者，小之則無内，大之則無外，深不可爲下，高不可爲蓋，恍惚無窮，流溢無極，余知其合于天道人事四時之變也。然余願雜之毫毛，渾束爲一，可乎？
夫九针者，小之则无内，大之则无外，深不可为下，高不可为盖，恍惚无穷，流溢无极，余知其合于天道人事四时之变也。然余愿杂之毫毛，浑束为一，可乎？
fū jiǔ zhēn zhě, xiǎo zhī zé wú nèi, dà zhī zé wú wài, shēn bù kě wéi xià, gāo bù kě wéi gài, huǎng hū wú qióng, liú yì wú jí, yú zhī qí hé yú tiān dào rén shì sì shí zhī biàn yě. rán yú yuàn zá zhī háo máo, hún shù wéi yī, kě hū?
The nine needles: small, there is no inside to them; great, there is no outside; deep, they cannot be made lower; high, they cannot be made a cover. Vague and boundless, flowing and overflowing without limit, I know that they accord with the Way of heaven, with human affairs, and with the changes of the four seasons. Yet I wish to gather their finest hairs and bind them into one. May that be done?
「人事」外揣第2段見，義與本條相合，引全段為證。