恬惔虛無，真氣從之
恬惔虚无，真气从之
tián dàn xū wú, zhēn qì cóng zhī
Tranquil and detached, empty and without craving: true qi follows of itself.
從 is intransitive here — qi follows along, it is not led.
真氣者，經氣也。經氣太虚，故曰其來不可逢，此之謂也。
真气者，经气也。经气太虚，故曰其来不可逢，此之谓也。
Zhēn qì zhě, jīng qì yě.Jīng qì tài xū, gù yuē qí lái bù kě féng, cǐ zhī wèi yě.
True qi is channel qi. The channel qi is greatly vacuous; therefore it is said that its coming cannot be met head-on. This is what that means.
本篇於真氣立一明白界說：「真氣者，經氣也」——真氣不是別有一氣，就是經脉之氣。由此界說纔有下句「經氣太虚，故曰其來不可逢」：真氣既虛，則邪之來不可迎而瀉之，迎之則真氣脫。「太」讀 tài，與「大氣」之「大」（讀 dà）本篇分用不混；「虚」底本不作「虛」。全篇以真邪之離合為樞，而真氣之所以不可傷，正因其即經氣。
真氣上逆，故口苦舌乾，卧不得正偃，正偃則欬出清水也。
真气上逆，故口苦舌干，卧不得正偃，正偃则咳出清水也。
Zhēn qì shàng nì, gù kǒu kǔ shé gān, wò bù dé zhèng yǎn, zhèng yǎn zé kài chū qīng shuǐ yě.
The true qi counterflows upward, hence the bitter mouth and dry tongue, and when lying down one cannot lie flat; lying flat brings up clear water with the cough.
「真氣」之目於本站已立（id 153）：第一篇「恬惔虛無，真氣從之」，第二十七篇「真氣者，經氣也。經氣太虚，故曰其來不可逢」。彼二條皆言真氣之順——恬惔則從之，為經氣則行於經而不逢其邪。本篇獨言其逆：「真氣上逆，故口苦舌乾，卧不得正偃，正偃則欬出清水也」——「真」讀 zhēn，本篇惟此一見；「氣」讀 qì；「上」讀 shàng；「逆」讀 nì，本篇惟此一見；「故」讀 gù；「口」讀 kǒu，本篇 3 見；「苦」讀 kǔ；「舌」讀 shé；「乾」讀 gān，本篇 2 見——讀 gān，底本不从干，不作「干」（「干」）；「卧」讀 wò，本篇 3 見——底本作「卧」，不作「臥」（「臥」）；「不」讀 bù；「得」讀 dé；「正」讀 zhèng，本篇 6 見；「偃」讀 yǎn，本篇 6 見；「則」讀 zé；「欬」讀 kài，本篇 5 見——《素問》通例作「欬」，不作「咳」（「咳」）；「出」讀 chū；「清」讀 qīng；「水」讀 shuǐ；「也」讀 yě。一順一逆，最為對照：第一篇真氣從之，則「精神內守，病安從來」；本篇真氣上逆，則口苦舌乾、不得正偃、正偃而欬出清水。真氣一也，從之則生，逆之則病，本篇為「逆」立一顯證。又本篇之逆與上文「今氣上迫肺，心氣不得下通」同屬上逆之機：一為真氣之上逆而見於口舌，一為心氣之上迫而見於月事——皆以「上」為病，與《素問》「清陽出上竅」之常相反。與第二十七篇「真氣者，經氣也」合觀：彼定真氣之為何物，此言真氣之失其常，一則正名，一則示變。
夫瘧之未發也，陰未并陽，陽未并陰，因而調之，真氣得安，邪氣乃亡。故工不能治其已發，爲其氣逆也。
夫疟之未发也，阴未并阳，阳未并阴，因而调之，真气得安，邪气乃亡。故工不能治其已发，为其气逆也。
Fú nüè zhī wèi fā yě, yīn wèi bìng yáng, yáng wèi bìng yīn, yīn ér tiáo zhī, zhēn qì dé ān, xié qì nǎi wáng. Gù gōng bù néng zhì qí yǐ fā, wèi qí qì nì yě.
Before malaria has broken out, yin has not yet merged with yang nor yang with yin; regulate it then and the true qi is set at rest and the evil qi perishes. This is why a practitioner cannot treat it once it has broken out — its qi is in counterflow.
「真氣」之目於本站已立（id 153），所收三條皆就「不受擾而自全」之義言之：第一篇「真氣從之」言其不亂，本篇則言其可安。「因而調之，真氣得安，邪氣乃亡」十二字，是本站諸「真氣」引文中唯一言治之一條——他條言真氣之自成，此條言真氣之可助。「夫」讀 fú；「瘧」讀 nüè；「之」讀 zhī，本篇 48 見；「未」讀 wèi，本篇 5 見；「發」讀 fā，本篇 20 見；「也」讀 yě；「陰」讀 yīn；「并」讀 bìng；「陽」讀 yáng；「因」讀 yīn，本篇 6 見；「而」讀 ér，本篇 40 見；「調」讀 tiáo，本篇惟此一見，讀 tiáo，不作「调」（「调」）；「真」讀 zhēn，本篇 2 見；「氣」讀 qì；「得」讀 dé，本篇 16 見；「安」讀 ān，本篇 2 見；「邪」讀 xié，本篇 16 見；「乃」讀 nǎi；「亡」讀 wáng，本篇惟此一見。「陰未并陽，陽未并陰」八字是「因而調之」之時機：已并則病作而不可治，未并則可調而真氣得安——此與上文「必須其自衰乃剌之」「方其盛時必毁」三處合觀，而本篇治瘧之時機說始備。「真氣得安」與第三十三篇「真氣上逆」之真氣為同一物而兩態：彼則上逆而病，此則得安而邪亡。
歧伯曰：按摩勿釋，出鍼視之曰，我將深之，適人必革，精氣自伏，邪氣散亂，無所休息，氣泄腠理，真氣乃相得。
歧伯曰：按摩勿释，出针视之曰，我将深之，适人必革，精气自伏，邪气散乱，无所休息，气泄腠理，真气乃相得。
Qí bó yuē: àn mó wù shì, chū zhēn shì zhī yuē, wǒ jiāng shēn zhī, shì rén bì gé, jīng qì zì fú, xié qì sàn luàn, wú suǒ xiū xī, qì xiè còu lǐ, zhēn qì nǎi xiāng dé.
Qi Bo says: massage without letting go. As you bring the needle out, look at it and say: I am going to go deeper. When the needle reaches the man he will surely change countenance; the essence qi submits of itself, the evil qi scatters in confusion and has nowhere to rest, and leaks out through the interstices. Then the true qi and the body are at one again.
「精氣自伏，邪氣散亂，無所休息，氣泄腠理，真氣乃相得」——「真氣」本篇1見，在刺氣之微一節：邪氣散亂而無所休息，氣泄於腠理，然後真氣乃與形氣相得；與上文「適人必革，精氣自伏」相接：鍼下精氣自伏，而後真氣得復；「真」讀 zhēn
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.
「真氣從之」——真氣讀 zhēn qì；「真氣」本篇1見
食歲榖以全真氣，食閒榖以辟虚邪，歲宜鹹以耎之，而調其上，甚則以苦發之，以酸收之，而安其下，甚則以苦泄之，適氣同異而多少之。同天氣者，以寒清化；同地氣者，以温熱化。用熱遠熱，用涼遠涼，用温遠温，用寒遠寒。食宜同法，有假則反，此其道也。反是者病作矣。
食岁谷以全真气，食间谷以辟虚邪，岁宜咸以耎之，而调其上，甚则以苦发之，以酸收之，而安其下，甚则以苦泄之，适气同异而多少之。同天气者，以寒清化；同地气者，以温热化。用热远热，用凉远凉，用温远温，用寒远寒。食宜同法，有假则反，此其道也。反是者病作矣。
Shí suì gǔ yǐ quán zhēn qì, shí jiān gǔ yǐ bì xū xié, suì yí xián yǐ ruǎn zhī, ér tiáo qí shàng, shèn zé yǐ kǔ fā zhī, yǐ suān shōu zhī, ér ān qí xià, shèn zé yǐ kǔ xiè zhī, shì qì tóng yì ér duō shǎo zhī. Tóng tiān qì zhě, yǐ hán qīng huà; tóng dì qì zhě, yǐ wēn rè huà. Yòng rè yuǎn rè, yòng liáng yuǎn liáng, yòng wēn yuǎn wēn, yòng hán yuǎn hán. Shí yí tóng fǎ, yǒu jiǎ zé fǎn, cǐ qí dào yě. Fǎn shì zhě bìng zuò yǐ.
Eat the grain of the year to keep the true qi whole, and the intercalary grain to ward off empty evil. In such a year salty is fitting, to soften them, and so to tune what is above; in severe cases use bitter to disperse and sour to gather, and so to settle what is below; in severe cases use bitter to drain. Accord with the same and the different in the qi and give more or less. What is the same as the qi of heaven transforms by cold and coolness; what is the same as the qi of earth by warmth and heat. In using heat keep far from heat, in using cool keep far from cool, in using warm keep far from warm, in using cold keep far from cold. Food follows the same rule; where there is a pretext, one goes contrary. This is the way of it; to go contrary to it is for illness to arise.
「真氣」本篇1見，止在此句；此段「食歲榖以全真氣，食閒榖以辟虚邪」，為太陰司天食治之法
太陽根于至陰，結于命門，命門者，目也。陽明根于厲兑，結于顙大，顙大者，鉗耳也。少陽根于竅陰，結于窗籠，窗籠者，耳中也。太陽爲開，陽明爲闔，少陽爲樞。故開折則肉節瀆，而暴病起矣。故暴病者，取之太陽，視有餘不足。瀆者，皮肉宛膲而弱也。闔折則氣無所止息，而痿疾起矣，故痿疾者，取之陽明，視有餘不足。無所止息者，真氣稽留，邪氣居之也。樞折即骨繇而不安於地。故骨繇者，取之少陽，視有餘不足。骨繇者，節緩而不收也。所謂骨繇者，摇故也，當窮其本也。
太阳根于至阴，结于命门，命门者，目也。阳明根于厉兑，结于颡大，颡大者，钳耳也。少阳根于窍阴，结于窗笼，窗笼者，耳中也。太阳为开，阳明为阖，少阳为枢。故开折则肉节渎，而暴病起矣。故暴病者，取之太阳，视有余不足。渎者，皮肉宛膲而弱也。阖折则气无所止息，而痿疾起矣，故痿疾者，取之阳明，视有余不足。无所止息者，真气稽留，邪气居之也。枢折即骨繇而不安于地。故骨繇者，取之少阳，视有余不足。骨繇者，节缓而不收也。所谓骨繇者，摇故也，当穷其本也。
tài yáng gēn yú zhì yīn, jié yú mìng mén, mìng mén zhě, mù yě. yáng míng gēn yú lì duì, jié yú sǎng dà, sǎng dà zhě, qián ěr yě. shào yáng gēn yú qiào yīn, jié yú chuāng lóng, chuāng lóng zhě, ěr zhōng yě. tài yáng wéi kāi, yáng míng wéi hé, shào yáng wéi shū. gù kāi zhé zé ròu jié dú, ér bào bìng qǐ yǐ. gù bào bìng zhě, qǔ zhī tài yáng, shì yǒu yú bù zú. dú zhě, pí ròu yù jiāo ér ruò yě. hé zhé zé qì wú suǒ zhǐ xī, ér wěi jí qǐ yǐ, gù wěi jí zhě, qǔ zhī yáng míng, shì yǒu yú bù zú. wú suǒ zhǐ xī zhě, zhēn qì jī liú, xié qì jū zhī yě. shū zhé jí gǔ yáo ér bù ān yú dì. gù gǔ yáo zhě, qǔ zhī shào yáng, shì yǒu yú bù zú. gǔ yáo zhě, jié huǎn ér bù shōu yě. suǒ wèi gǔ yáo zhě, yáo gù yě, dāng qióng qí běn yě.
Taiyang is rooted at Zhiyin and knotted at the life gate; the life gate is the eye. Yangming is rooted at Lidui and knotted at Sangda; Sangda is the pincer ear. Shaoyang is rooted at Qiaoyin and knotted at the window cage; the window cage is the middle of the ear. Taiyang is opening, yangming is closing, shaoyang is the pivot. Therefore when the opening snaps, the flesh joints leak and sudden disease arises. Hence for sudden disease one takes taiyang, observing excess and deficiency. To leak means the skin and flesh are withered and weak. When the closing snaps, the qi has nowhere to rest and atrophy arises; hence for atrophy one takes yangming, observing excess and deficiency. Nowhere to rest means the true qi is detained and the evil qi dwells there. When the pivot snaps, the bones shake and are not at ease on the ground; hence for shaking bones one takes shaoyang, observing excess and deficiency. Shaking bones means the joints are slack and not gathered. What is called shaking bones is shaking, and one should exhaust its root.
「真氣」根結第2段見，義與本條相合，引全段為證。
帝曰：善。余已得其意矣。此内不在藏，而外未發于皮，獨居分肉之間，真氣不能周，故命曰周痺。故刺痺者，必先切循其下之六經，視其虚實，及大絡之血結而不通，及虚而脉陷空者而調之，熨而通之，其瘛堅，轉引而行之。
帝曰：善。余已得其意矣。此内不在藏，而外未发于皮，独居分肉之间，真气不能周，故命曰周痹。故刺痹者，必先切循其下之六经，视其虚实，及大络之血结而不通，及虚而脉陷空者而调之，熨而通之，其瘛坚，转引而行之。
dì yuē: shàn. yú yǐ dé qí yì yǐ. cǐ nèi bù zài zàng, ér wài wèi fā yú pí, dú jū fēn ròu zhī jiān, zhēn qì bù néng zhōu, gù mìng yuē zhōu bì. gù cì bì zhě, bì xiān qiè xún qí xià zhī liù jīng, shì qí xū shí, jí dà luò zhī xuè jié ér bù tōng, jí xū ér mài xiàn kōng zhě ér tiáo zhī, yùn ér tōng zhī, qí chì jiān, zhuǎn yǐn ér xíng zhī.
The Emperor said: good. I have grasped its meaning. This is inwardly not in the viscera, and outwardly not issued in the skin; it dwells alone in the interstices, and true qi cannot go round it, and so it is named circulating bi. Therefore in needling bi one must first press and trace the six channels below, look at their deficiency and excess, at the great luo where blood is knotted and does not pass, and where emptiness lets the vessel sink; regulate these, warm and press them through, and where the sinew is drawn tight, turn and draw it along.
「真氣」周痺第13段見，義與本條相合，引全段為證。
歧伯曰：其外經病而藏不病，故獨取其經於掌後鋭骨之端，其餘脉出入屈折，其行之徐疾，皆如手少陰心主之脉行也。故本腧者，皆因其氣之虚實疾徐以取之，是謂因衝而寫，因衰而補。如是者，邪氣得去，真氣堅固，是謂因天之序。
歧伯曰：其外经病而藏不病，故独取其经于掌后锐骨之端，其余脉出入屈折，其行之徐疾，皆如手少阴心主之脉行也。故本腧者，皆因其气之虚实疾徐以取之，是谓因冲而写，因衰而补。如是者，邪气得去，真气坚固，是谓因天之序。
Qí Bó yuē: qí wài jīng bìng ér zàng bù bìng, gù dú qǔ qí jīng yú zhǎng hòu ruì gǔ zhī duān, qí yú mài chū rù qū zhé, qí xíng zhī xú jí, jiē rú shǒu shào yīn xīn zhǔ zhī mài xíng yě. gù běn shù zhě, jiē yīn qí qì zhī xū shí jí xú yǐ qǔ zhī, shì wèi yīn chōng ér xiè, yīn shuāi ér bǔ. rú shì zhě, xié qì dé qù, zhēn qì jiān gù, shì wèi yīn tiān zhī xù.
Qi Bo said: Its outer vessel falls ill while the viscus does not, and so one takes its vessel alone at the tip of the sharp bone behind the palm. As for the rest — the vessel’s issuing and entering, bending and turning, its slow and fast movement — all follow the course of the hand lesser yin and heart master vessels. Therefore the root transport points are all taken according to whether the qi is empty or full, fast or slow: this is called draining when it rushes and tonifying when it declines. In this way evil qi is got rid of and true qi becomes firm; this is called following the order of heaven.
「真氣」邪客第21段見，義與本條相合，引全段為證。
寫必用員，切而轉之，其氣乃行，疾而徐出，邪氣乃出，伸而迎之，遥大其冗，氣出乃疾，補必用方，外引其皮，令當其門，左引其樞，右推其膚，微旋而徐推之，必端以正，安以静，堅心無解，欲微以留，氣下而疾出之，推其皮，蓋其外門，真氣乃存。用鍼之要，無忘其神。
写必用员，切而转之，其气乃行，疾而徐出，邪气乃出，伸而迎之，遥大其冗，气出乃疾，补必用方，外引其皮，令当其门，左引其枢，右推其肤，微旋而徐推之，必端以正，安以静，坚心无解，欲微以留，气下而疾出之，推其皮，盖其外门，真气乃存。用针之要，无忘其神。
xiè bì yòng yuán, qiè ér zhuǎn zhī, qí qì nǎi xíng, jí ér xú chū, xié qì nǎi chū, shēn ér yíng zhī, yáo dà qí rǒng, qì chū nǎi jí, bǔ bì yòng fāng, wài yǐn qí pí, lìng dāng qí mén, zuǒ yǐn qí shū, yòu tuī qí fū, wēi xuán ér xú tuī zhī, bì duān yǐ zhèng, ān yǐ jìng, jiān xīn wú jiě, yù wēi yǐ liú, qì xià ér jí chū zhī, tuī qí pí, gài qí wài mén, zhēn qì nǎi cún. yòng zhēn zhī yào, wú wàng qí shén.
In draining one must use the round: cut and turn it, and the qi moves; quick in, slow out, and the evil leaves; stretch and meet it, enlarge the hole afar, and the qi leaves swiftly. In tonifying one must use the square: draw the skin outward and set it at the door; with the left hand pull the pivot, with the right push the skin; turn slightly and push slowly, upright and correct, calm and still, firm of heart and without slackening. Retain slightly, and when the qi descends draw out swiftly; push the skin and cover the outer door, and true qi remains. The essentials of using the needle: do not forget its spirit.
「真氣」官能第13段見，義與本條相合，引全段為證。
黃帝曰：余聞氣者，有真氣，有正氣，有邪氣。何謂真氣？
黄帝曰：余闻气者，有真气，有正气，有邪气。何谓真气？
Huáng Dì yuē: yú wén qì zhě, yǒu zhēn qì, yǒu zhèng qì, yǒu xié qì. hé wèi zhēn qì?
The Emperor said: I have heard that qi includes true qi, upright qi and evil qi. What is true qi?
「真氣」刺節真邪第41段見，義與本條相合，引全段為證。