是以志閒而少欲，心安而不懼，形勞而不倦
是以志闲而少欲，心安而不惧，形劳而不倦
shì yǐ zhì xián ér shǎo yù, xīn ān ér bù jù, xíng láo ér bù juàn
So their wills were at ease and desires few, hearts at peace and without fear, bodies laboring yet not wearied.
志 and 欲 are separated here: desire is few because the will is at ease.
在味爲酸，在志爲怒。怒傷肝，悲勝怒。
在味为酸，在志为怒。怒伤肝，悲胜怒。
zài wèi wéi suān, zài zhì wéi nù. nù shāng gān, bēi shèng nù.
In flavour it is sour, in emotion it is anger. Anger damages the liver, sorrow conquers anger.
本篇五方各繫一志：怒（肝）、喜（心）、思（脾）、憂（肺）、恐（腎），是「志」作情志解的定型用法。
五藏所藏：心藏神，肺藏魄，肝藏魂，脾藏意，腎藏志。是謂五藏所藏。
五藏所藏：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志。是谓五藏所藏。
Wǔ zàng suǒ cáng: xīn cáng shén, fèi cáng pò, gān cáng hún, pí cáng yì, shèn cáng zhì. shì wèi wǔ zàng suǒ cáng.
What the five viscera store: the heart stores spirit, the lung the po, the liver the hun, the spleen thought, the kidney the will. This is what the five viscera store.
「腎藏志」：本篇之志，為五藏所藏之末一目，與心藏神、脾藏意同列。與第一篇「志」之為心之所務者、第十一篇「志意」之並稱者同條而義別：第一篇之志屬心而主嚮往，第十一篇之志意並舉而主調攝，本篇則定其臟：志者腎之所藏。三處各明一端，合而觀之，志之為義方備。
形樂志苦，病生於脉，治之以灸剌。
形乐志苦，病生于脉，治之以灸刺。
Xíng lè zhì kǔ, bìng shēng yú mài, zhì zhī yǐ jiǔ cì.
Form at ease and will embittered: the disease arises in the vessels; treat it with cautery and puncture.
「形樂志苦」：本篇之志，與形對舉，謂心之所處之苦樂。與第一篇「志」之為心之所務者、第十一篇「志意」之並稱者、第二十三篇「腎藏志」之定其臟者同條而義別：彼論志之所務、其調攝與其所藏之臟，本篇則以志與形並列而計其配合——志至此不是一物，而是可苦可樂之一端，與形之可勞可逸同科。
深淺在志，遠近若一。如臨深淵，手如握虎，神無營於衆物。
深浅在志，远近若一。如临深渊，手如握虎，神无营于众物。
Shēn qiǎn zài zhì, yuǎn jìn ruò yī. Rú lín shēn yuān, shǒu rú wò hǔ, shén wú yíng yú zhòng wù.
Depth and shallowness lie in the will; far and near are as one. It is like approaching an abyss, the hand like gripping a tiger, the spirit not entangled in the many things.
「深淺在志，遠近若一」：本篇之志，是醫者之意志，非情志之志——針之深淺不由於法而由於志，故曰「在志」。與第一篇「志」之為心之所務者、第十一篇「志意」之並稱、第二十三篇「腎藏志」之定其臟、第二十四篇志與形對舉而言其苦樂者同條而義別：彼論志之所務、其調攝、其所藏之臟與其所處，本篇則以志為用針時之主宰。「淺」讀 qiǎn。
狂言者，是失志，失志者死。
狂言者，是失志，失志者死。
Kuáng yán zhě, shì shī zhì, shī zhì zhě sǐ.
Raving speech means the will is lost, and where the will is lost there is death.
「志」之目於本站已立（id 186）：第二篇四時養志之法（使志若伏若匿），第一篇「志閒而少欲」，第五篇「在志爲怒」，第二十三篇「腎藏志」，第二十四篇「形樂志苦」，第二十五篇「深淺在志」。本篇獨以「失志」為死證之一：「狂言者，是失志，失志者死」——「狂」讀 kuáng，本篇 2 見；「言」讀 yán，本篇 4 見；「者」讀 zhě；「是」讀 shì；「失」讀 shī，本篇惟此二見（失志）；「志」讀 zhì，本篇 2 見；「死」讀 sǐ，本篇 7 見；「也」讀 yě。本篇之三死，形與神各舉其一：「不能食者，精無俾也」在精，「今脉不與汗相應，此不勝其病也」在氣，「狂言者，是失志」在志——精與氣屬形，志屬神；形神俱敗，故曰「今見三死，不見一生」。與第二十三篇「腎藏志」合觀，則本篇之失志非泛言心神之亂，而是腎志先敗而不能守——狂言者志不能守之象，與上文「精無俾」同屬腎藏之敗，一口一神，相為表裏。與第二篇養志之法對照尤見分曉：彼言志之當如何養，此言志失之何以死。
人身與志不相有，曰死。
人身与志不相有，曰死。
Rén shēn yǔ zhì bù xiāng yǒu, yuē sǐ.
When the body and the will no longer have one another, it is called death.
「志」之目於本站已立（id 186），現收七條：第二篇四時養志之法（使志若伏若匿），第一篇「志閒而少欲」，第五篇「在志爲怒」，第二十三篇「腎藏志」，第二十四篇「形樂志苦」，第二十五篇「深淺在志」，第三十三篇「狂言者，是失志」。本篇一見（「志」讀 zhì，本篇惟此一見），而為全篇最決絕之語——「人」讀 rén，本篇 13 見；「身」讀 shēn，本篇 5 見；「與」讀 yǔ，本篇二見（與志、與喘），皆讀 yǔ——底本作「與」，不作「与」；「不」讀 bù；「相」讀 xiāng，本篇二見；「有」讀 yǒu；「曰」讀 yuē，本篇 16 見；「死」讀 sǐ，本篇惟此一見。「人身與志不相有」七字，是《素問》論形神最決絕之語：形自形而神自神，二者不相為有，則雖生猶死。與第三十三篇「狂言者，是失志，失志者死」對讀：彼以失志為三死之一（與「精無俾」「不勝其病」並列），此則徑以形神相離斷之——彼言其一端，此言其全體。與第二十三篇「腎藏志」合觀：本篇上下文皆論腎（「腎孤藏也」「腎者水藏，主津液」），則此志之失亦當於腎求之——腎不生則髓不能滿，髓不滿則志無所藏，志無所藏則與身不相有。與第二篇養志之法對照尤見分曉：彼言志之當如何養（生而勿殺、使志無怒、使志安寧、使志若伏若匿），此言志與身離之何以死——養之則形神相守，離之則「曰死」，一養一失，其為志則一。
喜則氣和志逹，榮衛通利，故氣緩矣。
喜则气和志达，荣卫通利，故气缓矣。
Xǐ zé qì hé zhì dá, róng wèi tōng lì, gù qì huǎn yǐ.
Joy makes the qi harmonious and the will reach through, the constructive and defensive pass freely — hence qi slackens.
本篇「志」1見，惟「喜則氣和志逹」一見。本站「志」（#186）已收第一篇「志閒而少欲」、第二篇四時之志、第五篇「在志爲怒」、第二十三篇「腎藏志」、第三十四篇「人身與志不相有，曰死」諸條；本篇之志則與「喜」相連：喜則氣和而志通達，榮衛通利，故氣緩矣——志達則氣不結，與第九氣「思則氣結」正反相對。本篇九氣皆以心事領氣，志者，心之所之也；志達則氣緩，志存則氣結。「逹」讀 dá，讀 dá，本篇1見，為「達」（「達」）之俗書，照錄不改；「緩」讀 huǎn；「喜」讀 xǐ；「和」讀 hé；「利」讀 lì。
深淺在志者，知病之内外也。
深浅在志者，知病之内外也。
Shēn qiǎn zài zhì zhě, zhī bìng zhī nèi wài yě.
That depth and shallowness rest with the will — it is knowing whether the illness is inward or outward.
「深淺在「志」讀 zhì者，知病之内外也」——本篇「志」2見，讀 zhì；深淺在志者，謂刺之深淺在心之所主，非有定數；與下文「靜志觀病人，無左右視也」同字同讀：一在心之審度，一在心之專一，皆「志」為心之所之之義；「深」讀 shēn、「淺」讀 qiǎn、本篇「深」3見、「淺」2見；篇題「鍼解」不以志為名，本篇「志」二見皆讀 zhì
然余願聞夫子溢志，盡言其處，令解其意，請藏之金匱，不敢復出。
然余愿闻夫子溢志，尽言其处，令解其意，请藏之金匮，不敢复出。
Rán yú yuàn wén fū zǐ yì zhì, jìn yán qí chù, lìng jiě qí yì, qǐng cáng zhī jīn guì, bù gǎn fù chū.
Yet I wish to hear you pour out your purpose and say all their places, so that the meaning of them is made plain to me; I would then store it in the golden casket and not presume to bring it out again.
「然余願聞夫子溢「志」讀 zhì，盡言其處，令解其意，請藏之金匱，不敢復出。」——本篇「志」1見，讀 zhì；「溢志」與上文歧伯「因請溢意」相對：一請盡其意，一願盡其志；第五十四篇已立此例：「深淺在志者，知病之内外也」——志者，心之所之；本篇之志即此：所欲盡言者，是夫子心之所之，非診察之志意；「意」讀 yì、「溢意」「令解其意」之意讀 yì，本篇3見；「解」讀 jiě、發蒙解惑、令解其意，並讀 jiě，本篇5見
歧伯曰：志有餘則腹脹飱泄，不足則厥。血氣未并，五藏安定，骨節有動。
歧伯曰：志有余则腹胀飧泄，不足则厥。血气未并，五藏安定，骨节有动。
Qí bó yuē: zhì yǒu yú zé fù zhàng sūn xiè, bù zú zé jué. Xuè qì wèi bìng, wǔ zàng ān dìng, gǔ jié yǒu dòng.
Qi Bo says: when the will is in excess there is swelling of the belly and sloppy diarrhoea; when it is insufficient, counterflow. If blood and qi have not pooled and the five depots are settled, and there is only a stirring in the joints of the bone.
「志有餘則腹脹飱泄，不足則厥」——「志」本篇6見，五者之末：腎藏志，故志之有餘不足屬腎；有餘則腹脹飱泄，不足則厥；治法「志有餘則冩然筋血者，不足則𥙷其復𰜵」——然筋、復𰜵皆足少陰之穴；「志意通，内連骨髓，而成身形五藏」一見，志與意連文；「飱」讀 sūn，「𰜵」為「溜」之異體讀 liū；「志」讀 zhì
歧伯曰：東方生風，風生木，木生酸，酸生肝，肝生筋，筋生心。其在天爲𤣥，在人爲道，在地爲化，化生五味，道生智，𤣥生神，化生氣。神在天爲風，在地爲木，在體爲筋，在氣爲柔，在藏爲肝，其性爲暄，其德爲和，其用爲動，其色爲蒼，其化爲榮，其蟲毛，其政爲散，其令宣發，其變摧拉，其眚爲隕，其味爲酸，其志爲怒，怒傷肝，悲勝怒，風傷肝，燥勝風，酸傷筋，辛勝酸。
歧伯曰：东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。其在天为玄，在人为道，在地为化，化生五味，道生智，玄生神，化生气。神在天为风，在地为木，在体为筋，在气为柔，在藏为肝，其性为暄，其德为和，其用为动，其色为苍，其化为荣，其虫毛，其政为散，其令宣发，其变摧拉，其眚为陨，其味为酸，其志为怒，怒伤肝，悲胜怒，风伤肝，燥胜风，酸伤筋，辛胜酸。
Qí bó yuē: dōng fāng shēng fēng, fēng shēng mù, mù shēng suān, suān shēng gān, gān shēng jīn, jīn shēng xīn. Qí zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà, huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén, huà shēng qì. Shén zài tiān wéi fēng, zài dì wéi mù, zài tǐ wéi jīn, zài qì wéi róu, zài zàng wéi gān, qí xìng wéi xuān, qí dé wéi hé, qí yòng wéi dòng, qí sè wéi cāng, qí huà wéi róng, qí chóng máo, qí zhèng wéi sàn, qí lìng xuān fā, qí biàn cuī lā, qí shěng wéi yǔn, qí wèi wéi suān, qí zhì wéi nù, nù shāng gān, bēi shèng nù, fēng shāng gān, zào shèng fēng, suān shāng jīn, xīn shèng suān.
Qi Bo said: the east generates wind, wind generates wood, wood generates sour, sour generates the liver, the liver generates the sinews, and the sinews generate the heart. In heaven it is the dark, in the human being it is the dao, in earth it is transformation; transformation generates the five flavours, the dao generates wisdom, the dark generates spirit, and transformation generates qi. Spirit is wind in heaven, wood in earth, sinew in the body, softness in qi, and the liver among the viscera. Its nature is warmth, its virtue harmony, its action movement, its colour blue-green, its transformation flowering, its creature the hairy, its governance dispersal, its command to spread and issue forth, its change to snap and pull, its calamity falling, its flavour sour, and its emotion anger. Anger harms the liver and sorrow overcomes anger; wind harms the liver and dryness overcomes wind; sour harms the sinews and acridity overcomes sour.
「其志爲怒」——「志」本篇5見，五方各有其志：怒、喜、思、憂、恐；此即後世所謂五志，本篇五見而無「五志」之名；「怒傷肝，悲勝怒」是其所傷與所勝，本篇「怒」4見；「思勝恐」「喜勝憂」之屬，是五志相勝之例
黄帝問曰：嗚呼！遠哉！天之道也，如迎浮雲，若視深淵。視深淵尚可測，迎浮雲莫知其極。夫子數言，謹奉天道，余聞而藏之，心私異之，不知其所謂也。願夫子溢志，盡言其事，令終不滅，久而不絶，天之道可得聞乎？
黄帝问曰：呜呼！远哉！天之道也，如迎浮云，若视深渊。视深渊尚可测，迎浮云莫知其极。夫子数言，谨奉天道，余闻而藏之，心私异之，不知其所谓也。愿夫子溢志，尽言其事，令终不灭，久而不绝，天之道可得闻乎？
Huáng dì wèn yuē: wū hū! Yuǎn zāi! Tiān zhī dào yě, rú yíng fú yún, ruò shì shēn yuān. Shì shēn yuān shàng kě cè, yíng fú yún mò zhī qí jí. Fū zǐ shuò yán, jǐn fèng tiān dào, yú wén ér cáng zhī, xīn sī yì zhī, bù zhī qí suǒ wèi yě. Yuàn fū zǐ yì zhì, jìn yán qí shì, lìng zhōng bù miè, jiǔ ér bù jué, tiān zhī dào kě dé wén hū?
Huang Di asked: ah! how far-reaching it is — the way of heaven! It is like meeting a floating cloud, like looking into a deep abyss. The deep abyss can still be fathomed, but of the floating cloud that comes to meet one, no one knows its limit. You have said repeatedly, master, that one must attend reverently to the way of heaven; I have heard it and laid it away, yet in my heart I privately doubt, not knowing what it means. I wish you would let your mind overflow and speak of this matter in full, so that it may never be extinguished and never be cut off — may the way of heaven be told to me?
「願夫子溢志，盡言其事」——「志」本篇1見，止在此語；「溢志」謂盡其所懷而無所吝，與下「盡言其事」相足；「夫子」本篇2見，皆指歧伯；本篇之志是心之所之，與第六十七篇「其志爲怒」之五志同名而用異
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.
「是以志閑而少欲」——閑讀 xián，通行本多作閒；少讀 shǎo；「志」本篇1見
春三月，此謂發陳，天地俱生，萬物以榮。夜卧早起，廣步於庭，被髮緩形，以使志生。生而勿殺，予而勿奪，賞而勿罰，此春氣之應，養生之道也。逆之則傷肝，夏爲寒變，奉長者少。
春三月，此谓发陈，天地俱生，万物以荣。夜卧早起，广步于庭，被发缓形，以使志生。生而勿杀，予而勿夺，赏而勿罚，此春气之应，养生之道也。逆之则伤肝，夏为寒变，奉长者少。
Chūn sān yuè, cǐ wèi fā chén, tiān dì jù shēng, wàn wù yǐ róng. yè wò zǎo qǐ, guǎng bù yú tíng, pī fà huǎn xíng, yǐ shǐ zhì shēng. shēng ér wù shā, yǔ ér wù duó, shǎng ér wù fá, cǐ chūn qì zhī yìng, yǎng shēng zhī dào yě. nì zhī zé shāng gān, xià wéi hán biàn, fèng zhǎng zhě shǎo.
The three months of spring are called the bringing forth of what was stored. Heaven and earth are both giving birth; the ten thousand things are in bloom. Sleep at night and rise early, walk with a wide stride in the courtyard, let the hair down and slacken the body, so that the will comes to life. Let things live and do not kill; give and do not take away; reward and do not punish. This is the answer to the qi of spring, and it is the way of nourishing life. Going against it harms the liver; in summer there is a cold change, and there is little to hand on to what must grow.
「以使志生」——四時各有使志之文：春使志生，夏使志無怒，秋使志安寧，冬使志若伏若匿；「志」本篇5見
則神氣傳於心精，上不傳於志，而志獨悲，故泣出也。
则神气传于心精，上不传于志，而志独悲，故泣出也。
Zé shén qì chuán yú xīn jīng, shàng bù chuán yú zhì, ér zhì dú bēi, gù qì chū yě.
Then the spirit’s qi passes into the heart’s essence and does not pass upward to the will, and the will grieves alone; therefore the tears come out.
「志」本篇12見，與「神志俱悲」「志悲者惋」「志去目」並見；「上不傳於志，而志獨悲」，一篇言志之樞；此篇之志，與神對舉而屬水，非泛言志向
歧伯曰：請言神。神乎神，耳不聞，目明心開而志先，慧然獨悟，口弗能言，俱視獨見，適若昏，昭然獨明，若風吹雲，故曰神。
歧伯曰：请言神。神乎神，耳不闻，目明心开而志先，慧然独悟，口弗能言，俱视独见，适若昏，昭然独明，若风吹云，故曰神。
Qí bó yuē: qǐng yán shén. shén hū shén, ěr bù wén, mù míng xīn kāi ér zhì xiān, huì rán dú wù, kǒu fú néng yán, jù shì dú jiàn, shì ruò hūn, zhāo rán dú míng, ruò fēng chuī yún, gù yuē shén.
Qibo says: Let me speak of spirit. Spirit — oh, spirit: the ear does not hear it, yet the eye is clear, the heart opens, and the will goes ahead of all; one wakes to it alone, lucidly, and the mouth cannot say it. All look, and one alone sees; it seems at first like darkness, then it is brightly, singularly clear, like wind sweeping the clouds. Therefore it is called spirit.
「目明心開而志先」；志先謂心志先覺，慧然獨悟；此為「神」之界說末句
黃帝問于歧伯曰：凡刺之法，先必本于神。血、脉、營、氣、精、神，此五藏之所藏也。至其淫泆離藏，則精失，魂魄飛揚，志意恍亂，智慮去身者，何因而然乎？夭之罪與？人之過乎？何謂德、氣、生、精、神、魂、魄、心、意、志、思、智、慮？請問其故。
黄帝问于歧伯曰：凡刺之法，先必本于神。血、脉、营、气、精、神，此五藏之所藏也。至其淫泆离藏，则精失，魂魄飞扬，志意恍乱，智虑去身者，何因而然乎？夭之罪与？人之过乎？何谓德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请问其故。
Huáng Dì wèn yú Qí Bó yuē: fán cì zhī fǎ, xiān bì běn yú shén. xuè, mài, yíng, qì, jīng, shén, cǐ wǔ zàng zhī suǒ cáng yě. zhì qí yín yì lí zàng, zé jīng shī, hún pò fēi yáng, zhì yì huǎng luàn, zhì lǜ qù shēn zhě, hé yīn ér rán hū? yāo zhī zuì yǔ? rén zhī guò hū? hé wèi dé, qì, shēng, jīng, shén, hún, pò, xīn, yì, zhì, sī, zhì, lǜ? qǐng wèn qí gù.
Huang Di asked Qi Bo: in all methods of needling, one must first be rooted in the spirit. Blood, vessels, ying, qi, essence and spirit — these are what the five zang store. When they overflow and leave the zang, the essence is lost, the hun and po fly up, will and intention are thrown into confusion, and wisdom and deliberation depart from the body. By what cause does this happen? Is it the fault of early death, or the fault of man? What are called virtue, qi, life, essence, spirit, hun, po, heart, intention, will, thought, wisdom and deliberation? I beg to hear the reason.
「志」本神第1段見，義與本條相合，引全段為證。
凡刺之法，必察其形氣。形肉未脱，少氣而脉又躁，躁厥者，必爲繆刺之。散氣可收，聚氣可布，深居静處，占神徃來，閉户塞牖，魂魄不散。專意一神，精氣之分，毋聞人聲，以收其精，必一其神，令志在鍼。
凡刺之法，必察其形气。形肉未脱，少气而脉又躁，躁厥者，必为缪刺之。散气可收，聚气可布，深居静处，占神往来，闭户塞牖，魂魄不散。专意一神，精气之分，毋闻人声，以收其精，必一其神，令志在针。
fán cì zhī fǎ, bì chá qí xíng qì. xíng ròu wèi tuō, shǎo qì ér mài yòu zào, zào jué zhě, bì wéi miù cì zhī. sàn qì kě shōu, jù qì kě bù, shēn jū jìng chù, zhàn shén wǎng lái, bì hù sāi yǒu, hún pò bù sàn. zhuān yì yī shén, jīng qì zhī fēn, wú wén rén shēng, yǐ shōu qí jīng, bì yī qí shén, lìng zhì zài zhēn.
In the method of needling one must examine the patient’s form and qi. Where the form and flesh are not yet wasted, where qi is scant and the pulse is agitated, and the agitation amounts to reversal, one must use contralateral needling. Scattered qi can be gathered, gathered qi can be spread. Dwell deep and still, reckon the coming and going of the spirit, shut the door and stop the window, so that hun and po do not scatter. Single the mind and unify the spirit, distinguish the essence and qi, let no human voice be heard, so as to gather the essence; unify the spirit and set the will upon the needle.
「志」終始第24段見，義與本條相合，引全段為證。
五陰氣俱絶，則目系轉，轉則目運，目運者，爲志先死，志先死，則遠一日半死矣。
五阴气俱绝，则目系转，转则目运，目运者，为志先死，志先死，则远一日半死矣。
wǔ yīn qì jù jué, zé mù xì zhuǎn, zhuǎn zé mù yùn, mù yùn zhě, wéi zhì xiān sǐ, zhì xiān sǐ, zé yuǎn yī rì bàn sǐ yǐ.
When the qi of the five yin are all cut off, the eye system turns; turning, the eyes are dizzy; dizziness means the will dies first; when the will dies first, death comes at furthest in a day and a half.
「志」經脉第22段見，義與本條相合，引全段為證。
偏枯，身偏不用而痛，言不變，志不亂，病在分腠之間，巨鍼取之，益其不足，損其有餘，乃可復也。
偏枯，身偏不用而痛，言不变，志不乱，病在分腠之间，巨针取之，益其不足，损其有余，乃可复也。
piān kū, shēn piān bù yòng ér tòng, yán bù biàn, zhì bù luàn, bìng zài fēn còu zhī jiān, jù zhēn qǔ zhī, yì qí bù zú, sǔn qí yǒu yú, nǎi kě fù yě.
In hemiplegia half the body cannot be used and hurts, but speech is unchanged and the mind is not confused; the disease lies among the interstices. Take it with the great needle, increasing what is deficient and reducing what is excessive, and recovery is possible.
「志」𤍠病第1段見，義與本條相合，引全段為證。
歧伯曰：遠乎哉問也！夫治民與自治，治彼與治此，治小與治大，治國與治家，未有逆而能治之也，夫惟順而已矣。順者，非獨陰陽脉論氣之逆順也，百姓人民，皆欲順其志也。
歧伯曰：远乎哉问也！夫治民与自治，治彼与治此，治小与治大，治国与治家，未有逆而能治之也，夫惟顺而已矣。顺者，非独阴阳脉论气之逆顺也，百姓人民，皆欲顺其志也。
Qí Bó yuē: yuǎn hū zāi wèn yě! fū zhì mín yǔ zì zhì, zhì bǐ yǔ zhì cǐ, zhì xiǎo yǔ zhì dà, zhì guó yǔ zhì jiā, wèi yǒu nì ér néng zhì zhī yě, fū wéi shùn ér yǐ yǐ. shùn zhě, fēi dú yīn yáng mài lùn qì zhī nì shùn yě, bǎi xìng rén mín, jiē yù shùn qí zhì yě.
Qibo said: how far-reaching a question! To govern the people and to govern oneself, to treat others and to treat oneself, to treat the small and to treat the great, to govern a state and to govern a household — none of these can be done by opposing; only by compliance. Compliance is not only the compliance and reversal of yin and yang in the pulse; the hundred families and the people all wish their wills to be complied with.
「志」師傳第2段見，義與本條相合，引全段為證。
病生於内者，先治其陰，後治其陽，反者益甚。其病生於陽者，先治其外，後治其内，反者益甚。其脉滑大以代而長者，病從外來，目有所見，志有所惡，此陽氣之并也，可變而已。
病生于内者，先治其阴，后治其阳，反者益甚。其病生于阳者，先治其外，后治其内，反者益甚。其脉滑大以代而长者，病从外来，目有所见，志有所恶，此阳气之并也，可变而已。
bìng shēng yú nèi zhě, xiān zhì qí yīn, hòu zhì qí yáng, fǎn zhě yì shèn. qí bìng shēng yú yáng zhě, xiān zhì qí wài, hòu zhì qí nèi, fǎn zhě yì shèn. qí mài huá dà yǐ dài ér cháng zhě, bìng cóng wài lái, mù yǒu suǒ jiàn, zhì yǒu suǒ wù, cǐ yáng qì zhī bìng yě, kě biàn ér yǐ.
For illness born within, treat the yin first and the yang after; to reverse this worsens it. For illness born in yang, treat the outer first and the inner after; to reverse this worsens it. Where the pulse is slippery, large, intermittent and long, the illness comes from without; the eye sees something, the will loathes something; this is a merging of yang qi, and it can be changed and stopped.
「志」五色第16段見，義與本條相合，引全段為證。
黃帝曰：今夫子之所言者，皆病人之所自知也。其毋所遇邪氣，又毋怵惕之所志，卒然而病者，其故何也？唯有因鬼神之事乎？
黄帝曰：今夫子之所言者，皆病人之所自知也。其毋所遇邪气，又毋怵惕之所志，卒然而病者，其故何也？唯有因鬼神之事乎？
Huáng Dì yuē: jīn fū zǐ zhī suǒ yán zhě, jiē bìng rén zhī suǒ zì zhī yě. qí wú suǒ yù xié qì, yòu wú chù tì zhī suǒ zhì, cù rán ér bìng zhě, qí gù hé yě? wéi yǒu yīn guǐ shén zhī shì hū?
The Emperor said: All you have described is known to the patient himself. But suppose someone has met no evil qi and has no fearful preoccupation, and yet falls ill suddenly — what is the reason? Can it be only a matter of ghosts and spirits?
「志」賊風第3段見，義與本條相合，引全段為證。
太陽之人，居處于于，好言大事，無能而虚説，志發於四野，舉措不顧是非，爲事如常自用，事雖敗而常無悔。此太陽之人也。
太阳之人，居处于于，好言大事，无能而虚说，志发于四野，举措不顾是非，为事如常自用，事虽败而常无悔。此太阳之人也。
tài yáng zhī rén, jū chù yú yú, hào yán dà shì, wú néng ér xū shuō, zhì fā yú sì yě, jǔ cuò bù gù shì fēi, wéi shì rú cháng zì yòng, shì suī bài ér cháng wú huǐ. cǐ tài yáng zhī rén yě.
The greater yang man dwells in self-satisfaction; he loves to talk of great affairs, and being incapable speaks emptily; his ambition goes out to the four wilds; his actions ignore right and wrong; he does things always self-willed, and though they fail he never regrets. Such is the greater yang man.
「志」通天第8段見，義與本條相合，引全段為證。
形樂志苦，病生於脉，治之以灸刺。形苦志樂，病生於筋，治之以熨引。形樂志樂，病生於肉，治之以鍼石。形苦志苦，病生於咽喝，治之以甘藥。形數驚恐，筋脉不通，病生於不仁，治之以按摩醪藥，是謂形
形乐志苦，病生于脉，治之以灸刺。形苦志乐，病生于筋，治之以熨引。形乐志乐，病生于肉，治之以针石。形苦志苦，病生于咽喝，治之以甘药。形数惊恐，筋脉不通，病生于不仁，治之以按摩醪药，是谓形
xíng lè zhì kǔ, bìng shēng yú mài, zhì zhī yǐ jiǔ cì. xíng kǔ zhì lè, bìng shēng yú jīn, zhì zhī yǐ yùn yǐn. xíng lè zhì lè, bìng shēng yú ròu, zhì zhī yǐ zhēn shí. xíng kǔ zhì kǔ, bìng shēng yú yān yē, zhì zhī yǐ gān yào. xíng shuò jīng kǒng, jīn mài bù tōng, bìng shēng yú bù rén, zhì zhī yǐ àn mó láo yào, shì wèi xíng
When the body is at ease and the will bitter, disease arises in the vessels, and is treated with moxa and needle. When the body is toiled and the will at ease, disease arises in the sinews, and is treated with warming and stretching. When body and will are both at ease, disease arises in the flesh, and is treated with needle and stone. When body and will are both toiled, disease arises in the throat and choke, and is treated with sweet medicine. When the body is often frightened, the sinews and vessels do not pass, and disease arises in numbness, treated with massage and medicinal wine. This is called the forms.
「志」九鍼論第18段見，義與本條相合，引全段為證。
目者，五藏六府之精也，營衛魂魄之所常營也，神氣之所生也。故神勞則魂魄散，志意亂。是故瞳子黑眼法於陰，白眼赤脉法於陽也，故陰陽合傳而精明也。目者，心使也；心者，神之舍也。故神精亂而不轉，卒然見非常處，精神魂魄散不相得，故曰惑也。
目者，五藏六府之精也，营卫魂魄之所常营也，神气之所生也。故神劳则魂魄散，志意乱。是故瞳子黑眼法于阴，白眼赤脉法于阳也，故阴阳合传而精明也。目者，心使也；心者，神之舍也。故神精乱而不转，卒然见非常处，精神魂魄散不相得，故曰惑也。
mù zhě, wǔ zàng liù fǔ zhī jīng yě, yíng wèi hún pò zhī suǒ cháng yíng yě, shén qì zhī suǒ shēng yě. gù shén láo zé hún pò sàn, zhì yì luàn. shì gù tóng zǐ hēi yǎn fǎ yú yīn, bái yǎn chì mài fǎ yú yáng yě, gù yīn yáng hé chuán ér jīng míng yě. mù zhě, xīn shǐ yě; xīn zhě, shén zhī shè yě. gù shén jīng luàn ér bù zhuǎn, cù rán jiàn fēi cháng chù, jīng shén hún pò sàn bù xiāng dé, gù yuē huò yě.
The eye is the essence of the five viscera and six bowels, the place where guarding and nutritive, animal soul and ethereal soul constantly operate, where spirit qi is born. Hence when the spirit is strained the souls scatter and the will is disordered. Therefore pupil and black of eye take law from yin, white and red vessels from yang, and yin and yang joined in transmission make the brightness. The eye is the heart’s envoy, and the heart is the spirit’s dwelling. Hence when spirit and essence are disordered and do not turn, and one suddenly sees what is not ordinary, spirit, essence and souls scatter and do not attain each other — this is called bewilderment.
「志」大惑論第4段見，義與本條相合，引全段為證。