夫上古聖人之教下也
夫上古圣人之教下也
fū shàng gǔ shèng rén zhī jiào xià yě
the teaching the sages of high antiquity gave to those below them
Where the Suwen first puts 聖人 on the page: teachers, not wonder-workers.
是以聖人爲無爲之事，樂恬憺之能，從欲快志於虚无之守，故壽命无窮，與天地終，此聖人之治身也。
是以圣人为无为之事，乐恬憺之能，从欲快志于虚无之守，故寿命无穷，与天地终，此圣人之治身也。
shì yǐ shèng rén wéi wú wéi zhī shì, lè tián dàn zhī néng, cóng yù kuài zhì yú xū wú zhī shǒu, gù shòu mìng wú qióng, yǔ tiān dì zhōng, cǐ shèng rén zhī zhì shēn yě.
Therefore the sage practises non-action, delights in the capacity of tranquillity, and follows desire and satisfies the will in the keeping of emptiness — thus his life-span is inexhaustible and ends only with heaven and earth. This is the sage’s governance of the body.
本篇聖人之治身，上承七損八益之論；「无」字底本作「无」，非「無」，悉依原字。
聖人南面而立，前曰廣明，後曰太衝。
圣人南面而立，前曰广明，后曰太冲。
shèng rén nán miàn ér lì, qián yuē guǎng míng, hòu yuē tài chōng.
The sage stands facing south. What is before him is called broad brightness; what is behind him is called the great surge.
本篇三陰三陽的定位由「聖人南面而立」起：以南面定前後，故前為廣明、後為太衝。此處聖人是取法天地方位以立法者，與第一篇「聖人行之」養生之義各有當。
故聖人雜合以治，各得其所宜，故治所以異而病皆愈者，得病之情，知治之大體也。
故圣人杂合以治，各得其所宜，故治所以异而病皆愈者，得病之情，知治之大体也。
gù shèng rén zá hé yǐ zhì, gè dé qí suǒ yí, gù zhì suǒ yǐ yì ér bìng jiē yù zhě, dé bìng zhī qíng, zhī zhì zhī dà tǐ yě.
Therefore the sage mixes the methods together in his treating, and each gets what suits it. That treatments differ and yet the illnesses are all cured is because he has got hold of the circumstances of the disease and knows the general shape of treatment.
本篇聖人之義在「雜合以治，各得其所宜」：王冰「隨方而用，各得其宜，唯聖人法，乃能然矣」。與第一篇「聖人行之」、第五篇「聖人為無為之事」之聖人不同——此處聖人不以養生見，而以能兼五方之法而不偏執一法見。
帝曰：上古聖人，作湯液醪醴，爲而不用，何也？
帝曰：上古圣人，作汤液醪醴，为而不用，何也？
dì yuē: shàng gǔ shèng rén, zuò tāng yè láo lǐ, wéi ér bù yòng, hé yě?
The Emperor asks: the sages of high antiquity made decoctions and wines and then did not use them. Why?
「上古聖人，作湯液醪醴，為而不用」：王冰：「聖人愍念蒼生，先立其法，以為備耳。」本篇之聖人與第一篇「上古聖人之教下也」、第十三篇「上古聖人」同例：皆指立法之人，而非行法之人。聖人作湯液而弗服，正以其世之人無所用之。
歧伯曰：此所謂聖人易語，良馬易御也。
歧伯曰：此所谓圣人易语，良马易御也。
Qí bó yuē: cǐ suǒ wèi shèng rén yì yǔ, liáng mǎ yì yù yě.
Qi Bo says: this is what is meant by the sage being easy to speak with, and the good horse easy to drive.
「歧伯曰：此所謂「聖」讀 shèng「人」讀 rén易語，良馬易御也。」——本篇「聖人」2見，讀 shèng rén；一在歧伯之贊黄帝「聖人易語」，一在黄帝之自謙「余非聖人之易語也」；本篇之設問即由此轉：請藏之金匱者，非自居聖人之故；與第一、二篇養生之聖人同為全書之人極，此則取其能受道之義；「語」讀 yǔ、「易語」之語讀 yǔ，本篇2見；「御」讀 yù、「良馬易御」之御讀 yù，本篇1見
夫上古聖人之教下也，皆謂之虛邪賊風，避之有時，恬惔虛无，真氣從之，精神内守，病安從來？是以志閑而少欲，心安而不懼，形勞而不倦。氣從以順，各從其欲，皆得所願。故美其食，任其服，樂其俗，高下不相慕，其民故曰樸。是以嗜欲不能勞其目，淫邪不能惑其心，愚智賢不肖，不懼於物，故合於道。
夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，恬惔虚无，真气从之，精神内守，病安从来？是以志闲而少欲，心安而不惧，形劳而不倦。气从以顺，各从其欲，皆得所愿。故美其食，任其服，乐其俗，高下不相慕，其民故曰朴。是以嗜欲不能劳其目，淫邪不能惑其心，愚智贤不肖，不惧于物，故合于道。
Fú shàng gǔ shèng rén zhī jiào xià yě, jiē wèi zhī xū xié zéi fēng, bì zhī yǒu shí, tián dàn xū wú, zhēn qì cóng zhī, jīng shén nèi shǒu, bìng ān cóng lái? shì yǐ zhì xián ér shǎo yù, xīn ān ér bù jù, xíng láo ér bù juàn. qì cóng yǐ shùn, gè cóng qí yù, jiē dé suǒ yuàn. gù měi qí shí, rèn qí fú, lè qí sú, gāo xià bù xiāng mù, qí mín gù yuē pǔ. shì yǐ shì yù bù néng láo qí mù, yín xié bù néng huò qí xīn, yú zhì xián bù xiào, bù jù yú wù, gù hé yú dào.
When the sages of high antiquity taught those below them, they all said this: as for the deficient evils and thieving winds, avoid them in season; be tranquil and detached, empty and without striving, and the true qi will follow you; keep essence and spirit guarded within, and from where could illness come? Therefore the will is at leisure and desires are few, the heart is at peace and knows no fear, the body labours and does not weary. The qi follows and goes smoothly, each follows what he wishes, and all obtain what they want. So they find their food sweet, they are easy in their clothes, they delight in their customs, and high and low do not envy one another — such people may be called the uncarved. Hence craving cannot weary their eyes and debauchery cannot confuse their hearts; the foolish, the wise, the worthy and the worthless alike are not made fearful by things, and so they accord with the way.
「夫上古聖人之教下也」——聖人讀 shèng rén；「聖人」本篇2見
雲霧不精，則上應白露不下，交通不表，萬物命故不施，不施則名木多死。惡氣不發，風雨不節，白露不下，則菀槁不榮，賊風數至，暴雨數起，天地四時不相保，與道相失，則未央絶滅。唯聖人從之，故身無奇病，萬物不失，生氣不竭。
云雾不精，则上应白露不下，交通不表，万物命故不施，不施则名木多死。恶气不发，风雨不节，白露不下，则菀槁不荣，贼风数至，暴雨数起，天地四时不相保，与道相失，则未央绝灭。唯圣人从之，故身无奇病，万物不失，生气不竭。
Yún wù bù jīng, zé shàng yìng bái lù bù xià, jiāo tōng bù biǎo, wàn wù mìng gù bù shī, bù shī zé míng mù duō sǐ. è qì bù fā, fēng yǔ bù jié, bái lù bù xià, zé yù gǎo bù róng, zéi fēng shuò zhì, bào yǔ shuò qǐ, tiān dì sì shí bù xiāng bǎo, yǔ dào xiāng shī, zé wèi yāng jué miè. wéi shèng rén cóng zhī, gù shēn wú qí bìng, wàn wù bù shī, shēng qì bù jié.
When the clouds and mists are not pure, the white dew above does not come down. When the ways between heaven and earth are not opened out, the life of the ten thousand things has nothing to be given from. With nothing given, the famed trees die in numbers. When the bad qi does not get out, when wind and rain keep no measure, when the white dew does not fall, then what was lush withers and does not bloom. Thieving winds come time after time, torrential rains rise again and again, heaven and earth and the four seasons no longer keep one another, and the way is lost — then things are cut off and perish before their middle. Only the sage follows it, and so his body has no strange illness; the ten thousand things do not lose their place, and the qi of life is not used up.
「唯聖人從之，故身無奇病」——從之則苛疾不起，逆之則災害生；「聖人」本篇4見
故聖人傳精神，服天氣，而通神明。失之則内閉九竅，外壅肌肉，衞氣散解，此謂自傷，氣之削也。
故圣人传精神，服天气，而通神明。失之则内闭九窍，外壅肌肉，卫气散解，此谓自伤，气之削也。
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.
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.
「故聖人傳精神，服天氣，而通神明」——傳讀 chuán，《太素》作「摶」，讀 tuán，聚也；聖人聚其精神、服其天氣，故能通於神明；「聖人」本篇2見
帝曰：其久病者，有氣從不康，病去而瘠，柰何？歧伯曰：昭乎哉，聖人之問也！化不可代，時不可違。夫經絡以通，血氣以從，復其不足，與衆齊同，養之和之，靜以待時，謹守其氣，無使傾移，其形乃彰，生氣以長，命曰聖王。故大要曰：無代化，無違時，必養必和，待其來復，此之謂也。帝曰：善。
帝曰：其久病者，有气从不康，病去而瘠，奈何？歧伯曰：昭乎哉，圣人之问也！化不可代，时不可违。夫经络以通，血气以从，复其不足，与众齐同，养之和之，静以待时，谨守其气，无使倾移，其形乃彰，生气以长，命曰圣王。故大要曰：无代化，无违时，必养必和，待其来复，此之谓也。帝曰：善。
Dì yuē: qí jiǔ bìng zhě, yǒu qì cóng bù kāng, bìng qù ér jí, nài hé? Qí bó yuē: zhāo hū zāi, shèng rén zhī wèn yě! Huà bù kě dài, shí bù kě wéi. Fú jīng luò yǐ tōng, xuè qì yǐ cóng, fù qí bù zú, yǔ zhòng qí tóng, yǎng zhī hé zhī, jìng yǐ dài shí, jǐn shǒu qí qì, wú shǐ qīng yí, qí xíng nǎi zhāng, shēng qì yǐ zhǎng, mìng yuē shèng wáng. Gù dà yào yuē: wú dài huà, wú wéi shí, bì yǎng bì hé, dài qí lái fù, cǐ zhī wèi yě. Dì yuē: shàn.
Huang Di said: of those long ill, some have the qi following yet are not at ease, and when the illness has gone they are thin — what then? Qi Bo said: how bright the sage’s question is! Transformation cannot be replaced, the season cannot be opposed. When the channels and networks are freed and blood and qi follow, restore what was lacking and make it equal to the rest; nourish it and harmonise it, wait quietly for the season, guard its qi with care and do not let it lean and shift; then the form is displayed and the qi of growth grows, and this is called the sage king. Therefore the Great Compendium says: do not replace transformation, do not oppose the season; nourish and harmonise and wait for its return. This is what it means. Huang Di said: good.
「聖人」本篇1見，止在「昭乎哉，聖人之問也」；此段為全篇之末段，答久病氣從不康之問
帝曰：至哉！聖人之道。天地大化，運行之節，臨御之紀，陰陽之政，寒暑之今，非夫子孰能通之？請藏之靈蘭之室，署曰六元正紀，非齋戒不敢示，慎傳也。
帝曰：至哉！圣人之道。天地大化，运行之节，临御之纪，阴阳之政，寒暑之今，非夫子孰能通之？请藏之灵兰之室，署曰六元正纪，非斋戒不敢示，慎传也。
Dì yuē: zhì zāi! Shèng rén zhī dào. Tiān dì dà huà, yùn xíng zhī jié, lín yù zhī jì, yīn yáng zhī zhèng, hán shǔ zhī jīn, fēi fú zǐ shú néng tōng zhī? Qǐng cáng zhī líng lán zhī shì, shǔ yuē liù yuán zhèng jì, fēi zhāi jiè bù gǎn shì, shèn chuán yě.
Huang Di said: how great it is! The way of the sage — the great transformation of heaven and earth, the seasons of their movement, the order of their coming down to govern, the governance of yin and yang, the commands of cold and heat: but for you, who could master it? Let it be stored in the Orchid Chamber of the Numinous, inscribed as the Six Origins and the Regular Order; unless one has fasted and purified, one dare not show it. Hand it down with care.
「聖人」本篇2見，二見：少陽司天與結語；此段「聖人之道」，為全篇結語，與篇首「非聖帝孰能窮其至理」相應
夫聖人之治病，循法守度，援物比類，化之冥冥，循上及下，何必守經？
夫圣人之治病，循法守度，援物比类，化之冥冥，循上及下，何必守经？
Fú shèng rén zhī zhì bìng, xún fǎ shǒu dù, yuán wù bǐ lèi, huà zhī míng míng, xún shàng jí xià, hé bì shǒu jīng?
When the sage treats illness, he follows the law and keeps the measure, draws on things and matches kinds, and works his transformation in the dark of the dark; he traces from above down to below — why must he keep to one canon?
「聖人」本篇1見，止此一見；此段「夫聖人之治病，循法守度，援物比類」，為全篇立法；下接「化之冥冥，循上及下，何必守經」，即破雷公守經之執
故曰：聖人之治病也，必知天地陰陽，四時經紀，五藏六府，雌雄表裏，刺灸砭石，毒藥所主，從容人事，以明經道，貴賤貧富，各異品理，問年少長，勇怯之理，審於分部，知病本始，八正九𠉀，診必副矣。
故曰：圣人之治病也，必知天地阴阳，四时经纪，五藏六府，雌雄表里，刺灸砭石，毒药所主，从容人事，以明经道，贵贱贫富，各异品理，问年少长，勇怯之理，审于分部，知病本始，八正九候，诊必副矣。
Gù yuē: shèng rén zhī zhì bìng yě, bì zhī tiān dì yīn yáng, sì shí jīng jì, wǔ zàng liù fǔ, cí xióng biǎo lǐ, cì jiǔ biān shí, dú yào suǒ zhǔ, cóng róng rén shì, yǐ míng jīng dào, guì jiàn pín fù, gè yì pǐn lǐ, wèn nián shào zhǎng, yǒng qiè zhī lǐ, shěn yú fēn bù, zhī bìng běn shǐ, bā zhèng jiǔ hòu, zhěn bì fù yǐ.
Therefore it is said: when the sage treats illness he must know the yin and yang of heaven and earth, the ordering of the four seasons, the five viscera and six receptacles, the female and the male, the outer and the inner, and what needling, moxa, stone and potent drugs each govern; he takes human affairs at ease, so as to make clear the way of the canon; noble and base, rich and poor have each their differing kinds and principles; he asks whether a man is young or grown, and the principle of courage and cowardice; he examines the divisions, knows the root and beginning of the illness, and in the eight upright and the nine indicators his diagnosis must match.
「聖人」本篇2見，一在「聖人之術」，一在「聖人之治病也」；此段「聖人之治病也，必知天地陰陽」，為全篇立聖人之法；與篇首「聖人之術，爲萬民式」首尾相應
陰陽並交者，陽氣先至，陰氣後至，是以聖人持診之道，先後陰陽而持之，
阴阳并交者，阳气先至，阴气后至，是以圣人持诊之道，先后阴阳而持之，
Yīn yáng bìng jiāo zhě, yáng qì xiān zhì, yīn qì hòu zhì, shì yǐ shèng rén chí zhěn zhī dào, xiān hòu yīn yáng ér chí zhī,
“When yin and yang join, the yang qi arrives first and the yin qi after. So the sage’s way of holding the diagnosis is to hold it by the order of yin and yang.”
「聖人」本篇1見，止此一見；「聖人持診之道，先後陰陽而持之」；聖人與至人對舉，一持診、一行道，皆能不失陰陽之序
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.
「聖人」逆順肥瘦第2段見，義與本條相合，引全段為證。
歧伯曰：聖人不能使化者爲之，邪不可留也。故兩軍相當，旗幟相望，白刃陳于中野者，此非一日之謀也。能使其民令行禁止，士卒無白刃之難者，非一日之教也，須臾之得也。夫至使身被癰疽之病，膿血之聚者，不亦離道遠乎？夫癰疽之生，膿血之成也，不從天下，不從地出，積微之所生也。故聖人自治于未有形也，愚者遭其已成也。
歧伯曰：圣人不能使化者为之，邪不可留也。故两军相当，旗帜相望，白刃陈于中野者，此非一日之谋也。能使其民令行禁止，士卒无白刃之难者，非一日之教也，须臾之得也。夫至使身被痈疽之病，脓血之聚者，不亦离道远乎？夫痈疽之生，脓血之成也，不从天下，不从地出，积微之所生也。故圣人自治于未有形也，愚者遭其已成也。
Qí Bó yuē: shèng rén bù néng shǐ huà zhě wéi zhī, xié bù kě liú yě. gù liǎng jūn xiāng dāng, qí zhì xiāng wàng, bái rèn chén yú zhōng yě zhě, cǐ fēi yī rì zhī móu yě. néng shǐ qí mín lìng xíng jìn zhǐ, shì zú wú bái rèn zhī nán zhě, fēi yī rì zhī jiào yě, xū yú zhī dé yě. fū zhì shǐ shēn bèi yōng jū zhī bìng, nóng xuè zhī jù zhě, bù yì lí dào yuǎn hū? fū yōng jū zhī shēng, nóng xuè zhī chéng yě, bù cóng tiān xià, bù cóng dì chū, jī wēi zhī suǒ shēng yě. gù shèng rén zì zhì yú wèi yǒu xíng yě, yú zhě zāo qí yǐ chéng yě.
Qi Bo said: The sage cannot make what has already transformed return to its former state, for evil cannot be kept waiting. When two armies face one another and their banners are in sight, with bare blades laid out on the open field, that is not the work of a single day’s planning. To make the people obey orders and refrain from what is forbidden, so that soldiers meet no peril of the blade, is not the work of a single day’s teaching, but of a moment’s gain. To let the body suffer abscess and sore, with pus and blood gathered — is that not far from the way? The arising of abscess and the forming of pus do not come down from heaven nor rise from the earth; they are born of what accumulates in small amounts. Hence the sage governs himself before a form exists, while the fool meets it after it has formed.
「聖人」玉版第4段見，義與本條相合，引全段為證。
黃帝曰：善乎哉！聖人之通萬物也，若日月之光影，音聲鼓響，聞其聲而知其形，其非夫子，孰能明萬物之精？
黄帝曰：善乎哉！圣人之通万物也，若日月之光影，音声鼓响，闻其声而知其形，其非夫子，孰能明万物之精？
Huáng Dì yuē: shàn hū zāi! shèng rén zhī tōng wàn wù yě, ruò rì yuè zhī guāng yǐng, yīn shēng gǔ xiǎng, wén qí shēng ér zhī qí xíng, qí fēi fū zǐ, shú néng míng wàn wù zhī jīng?
The Emperor said: How excellent! The sage penetrates all things as the sun and moon cast light and shadow, as sound answers the drum. Hearing the sound, he knows the form. But for you, Master, who could make clear the essence of all things?
「聖人」五音五味第40段見，義與本條相合，引全段為證。
黃帝曰：願略聞其意，有賢人聖人，心能備而行之乎？
黄帝曰：愿略闻其意，有贤人圣人，心能备而行之乎？
Huáng Dì yuē: yuàn lüè wén qí yì, yǒu xián rén shèng rén, xīn néng bèi ér xíng zhī hū?
The Emperor said: I should like to hear its purport in outline. Are there worthy and sage men whose hearts can embody it and put it into practice?
「聖人」通天第3段見，義與本條相合，引全段為證。
所謂有變者，太一居五宫之日，病風折樹木，揚沙石，各以其所主占貴賤，因視風所從來而占之。風從其所居之鄉來爲實風，主生，長養萬物；從其衝後來爲虚風，傷人者也，主殺主害者。謹𠉀虚風而避之。故聖人日避虚邪之道，如避矢石然，邪弗能害，此之謂也。
所谓有变者，太一居五宫之日，病风折树木，扬沙石，各以其所主占贵贱，因视风所从来而占之。风从其所居之乡来为实风，主生，长养万物；从其冲后来为虚风，伤人者也，主杀主害者。谨𠉀虚风而避之。故圣人日避虚邪之道，如避矢石然，邪弗能害，此之谓也。
suǒ wèi yǒu biàn zhě, tài yī jū wǔ gōng zhī rì, bìng fēng zhé shù mù, yáng shā shí, gè yǐ qí suǒ zhǔ zhàn guì jiàn, yīn shì fēng suǒ cóng lái ér zhàn zhī. fēng cóng qí suǒ jū zhī xiāng lái wéi shí fēng, zhǔ shēng, cháng yǎng wàn wù; cóng qí chōng hòu lái wéi xū fēng, shāng rén zhě yě, zhǔ shā zhǔ hài zhě. jǐn hòu xū fēng ér bì zhī. gù shèng rén rì bì xū xié zhī dào, rú bì shǐ shí rán, xié fú néng hài, cǐ zhī wèi yě.
What is called a change is when on the days the Great One dwells in the five palaces a violent wind breaks trees and raises sand and stones; each according to what it governs, one reads the omen for high and low, and looks at the direction from which the wind comes. Wind coming from the quarter where he dwells is solid wind, which governs life and nurtures the ten thousand things; wind coming from the opposite quarter is empty wind, which injures man and governs killing and harm. Carefully wait for the empty wind and avoid it. Hence the sage daily avoids the way of empty evil as he would avoid arrows and stones, and evil cannot harm him — this is what it means.
「聖人」九宫八風第6段見，義與本條相合，引全段為證。
黃帝曰：以鍼應九之數，奈何？歧伯曰：夫聖人之起天地之數也，一而九之，故以立九野，九而九之，九九八十一，以起黃鍾數焉，以鍼應數也。
黄帝曰：以针应九之数，奈何？歧伯曰：夫圣人之起天地之数也，一而九之，故以立九野，九而九之，九九八十一，以起黄钟数焉，以针应数也。
Huáng Dì yuē: yǐ zhēn yīng jiǔ zhī shù, nài hé? Qí Bó yuē: fū shèng rén zhī qǐ tiān dì zhī shù yě, yī ér jiǔ zhī, gù yǐ lì jiǔ yě, jiǔ ér jiǔ zhī, jiǔ jiǔ bā shí yī, yǐ qǐ huáng zhōng shù yān, yǐ zhēn yīng shù yě.
The Emperor said: How do the needles answer to the number nine? Qi Bo said: When the sage set the numbers of heaven and earth, he made one go to nine, and so established the nine wilds; nine times nine makes eighty-one, which sets the number of the yellow bell — thus the needles answer to number.
「聖人」九鍼論第3段見，義與本條相合，引全段為證。