昔在黄帝，生而神灵，弱而能言，幼而徇齐，长而敦敏，成而登天。

In ancient times, the Yellow Emperor was extremely intelligent from birth. Even at a very young age, he was adept in speech and comprehension of surrounding elements. As he grew, he became both sincere and diligent, ultimately ascending to the throne as the ruler.

乃问于天师曰：余闻上古之人，春秋皆度百岁，而动作不衰；今时之人，年半百而动作皆衰者，时世异耶？人将失之耶？

He inquired of Qi Bo, "I've heard that in ancient times, people lived over a hundred years without displaying aging. However, nowadays, people seem to grow weak and feeble at the age of fifty. Is this due to different eras or because people nowadays do not understand health preservation?"

岐伯对曰：上古之人，其知道者，法于阴阳，和于术数，食饮有节，起居有常，不妄作劳，故能形与神俱，而尽终其天年，度百岁乃去。

Qi Bo replied, "In ancient times, those who comprehended the art of health preservation followed the natural laws of Yin and Yang in adapting and harmonizing their health practices to attain the correct standards. They regulated their diet, had a consistent daily routine, avoided excessive labor, and refrained from excessive sexual activity. Thus, their physical and spiritual aspects were vigorous and harmonized, enabling them to live naturally beyond a hundred years before departing from this world.

今时之人不然也，以酒为浆，以妄为常，醉以入房，以欲竭其精，以耗散其真，不知持满，不时御神，务快其心，逆于生乐，起居无节，故半百而衰也。

But it's not the same for people today. They treat alcohol as a daily beverage, indulging excessively and making abnormal living habits habitual. They engage in sexual activity while intoxicated, depleting their essence and scattering their vitality, lacking in caution to maintain vitality and not being skilled in controlling their spirits. They seek immediate pleasure, contrary to the joy of life, with irregular habits of living. Therefore, by the age of fifty, they age rapidly."

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。

Under the teachings of the ancient sages of old, they all spoke of the evils of false and harmful winds. Avoid them timely, keep tranquility and serenity, embrace emptiness, follow the true energy, guard the inner spirit, and illness will find no place to dwell.

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。

Hence, maintain leisurely aspirations and few desires, let the heart remain calm and fearless, work without exhaustion, align with the flow of energy, let each pursue their wishes and all will attain their desires.

故美其食，任其服，乐其俗，高下不相慕，其民故曰朴。

Thus, they beautify their diet, adopt any attire, delight in the ordinary, and avoid admiration of extremes, hence their people are called simple.

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。

Therefore, indulgence cannot strain their vision, licentiousness cannot beguile their hearts. Whether foolish, wise, virtuous, or otherwise, they fear not the material, hence they conform to the Way.

所以能年皆度百岁而动作不衰者，以其德全不危也。

Those who can reach a hundred years of age with unimpaired mobility do so because their virtue is complete and free from peril.

帝曰：有其年已老，而有子者，何也？

The Yellow Emperor asked, "Why do some elderly people still have the ability to conceive?"

岐伯曰：此其天寿过度，气脉常通，而肾气有余也。此虽有子，男子不过尽八八，女子不过尽七七，而天地之精气皆竭矣。

Qi Bo said, "It's due to their innate vitality surpassing that of ordinary people, keeping Qi and blood vessels clear, and having abundant kidney Qi. These people can conceive, but generally, men do not surpass sixty-four, and women do not surpass forty-nine, before their essence depletes."

帝曰：夫道者年皆百岁，能有子乎？

The Yellow Emperor asked, "Can those who understand the way of health preservation live up to a hundred years and still conceive?"

岐伯曰：夫道者能却老而全形，身年虽寿，能生子也。

Qi Bo replied, "Those who grasp the art of health preservation can prevent aging, maintaining their bodies, and even at an old age, they can conceive."

黄帝曰：余闻上古有真人者，提挈天地，把握阴阳，呼吸精气，独立守神，肌肉若一，故能寿敝天地，无有终时，此其道生。

"I've heard that in ancient times, there were those known as true men who understood the changes of Yin and Yang in nature. They regulated their breathing, absorbed pure and clear Qi, remained solitary, kept their spirits internally, exercised their bodies, achieving high coordination of tendons, bones, muscles, and their entire body. Their lifespans were as enduring as the universe with no end, a result of their practice of self-cultivation and health preservation.

中古之时，有至人者，淳德全道，和于阴阳，调于四时，去世离俗，积精全神，游行天地之间，视听八远之外，此盖益其寿命而强者也，亦归于真人。

In the middle ages, there were those known as achievers, possessing profound moral integrity. They fully mastered the way of health preservation, adapted to the changes of Yin and Yang and the four seasons, departed from the disturbance of worldly affairs, accumulated essence, focused their spirits, letting their vision and hearing encompass the entire natural world. They extended their lives and maintained robust health, akin to true men.

其次有圣人者，处天地之和，从八风之理，适嗜欲于世俗之间，无恚嗔之心，行不欲离于世，被服章，举不欲观于俗，外不劳形于事，内无思想之患，以恬愉为务，以自得为功，形体不敝，精神不散，亦可以百数。

Next were the saints, who lived in harmony with the natural environment, followed the movements of the eight winds, aligned their desires with societal norms, free from anger and resentment, their conduct following common norms. They wore ordinary clothes without flaunting, neither laboring the body nor burdening the mind, seeking tranquility and contentment. Hence, their bodies didn't weaken, their spirits didn't scatter, and they could live up to a hundred.

其次有贤人者，法则天地，象似日月，辨列星辰，逆从阴阳，分别四时，将从上古合同于道，亦可使益寿而有极时。

Following them were the virtuous ones, who followed the changes of heaven and earth, the rising and setting of the sun and moon, the positions of the stars, adapting to the waxing and waning of Yin and Yang and the four seasons. Following the ways of the ancient true men, they lived according to the way of health preservation. Such people could extend their lives but would eventually face their end."

春三月，此为发陈。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；

The first three months of spring are called the time for sowing and promoting new life. Nature is filled with vitality, and all things thrive. During this period, people should sleep late at night, rise early in the morning, loosen their hair, and loosen their belts to allow the body to relax. They should take leisurely walks in the courtyard to keep their spirits joyful, hearts open, and maintain the vitality of all living things. Avoid excessive killing or taking and be more generous than possessive. These practices are conducive to the spring season, nurturing the emerging life force.

逆之则伤肝，夏为实寒变，奉长者少。

Violation of the spring's vitality damages the liver, resulting in insufficient conditions for the summer, leading to cold-related diseases.

夏三月，此为蕃秀。天地气交，万物华实，夜卧早起，无厌于日，使志勿怒，使华英成秀，使气得泄，若所爱在外，此夏气之应，养长之道也；逆之则伤心，秋为痎疟，奉收者少，冬至重病。

The three summer months, known as the time of flourishing, is when all things in nature are flourishing. During this time, the weather is descending while the earth's energy is ascending. It is important for people to sleep later at night, wake up early, not despise the long days, maintain a happy disposition, and avoid anger. Cultivating mental vitality adapts to the beauty of summer, ensuring a smooth flow of energy, outward enthusiasm, and a keen interest in external matters. Violation of this time damages the heart, resulting in insufficient conditions for the autumn harvest, leading to malaria in autumn and diseases in winter.

秋三月，此谓容平。天气以急，地气以明，早卧早起，与鸡俱兴，使志安宁，以缓秋刑，收敛神气，使秋气平，无外其志，使肺气清，此秋气之应，养收之道也；逆之则伤肺，冬为飧泄，奉藏者少。

The three months of autumn, known as the time of harvest and equilibrium, mark the time when nature becomes calm and restrained as everything matures. At this time, people should retire early and rise with the roosters, keeping the mind peaceful and reducing the impact of autumn's coldness on the body. Conserve mental energy to adapt to autumn's features and maintain the function of clearing and purifying the lung's energy. Violation of the autumn harvest damages the lungs, resulting in insufficient conditions for the following winter and causing dysentery.

冬三月，此为闭藏。水冰地坼，勿扰乎阳，早卧晚起，必待日光，使志若伏若匿，若有私意，若已有得，去寒就温，无泄皮肤，使气极夺。此冬气之应，养藏之道也；逆之则伤肾，春为痿厥，奉生者少。

The three months of winter, known as the time of closure and storage, are when life goes into hiding, and all things hibernate. During this period, as the water freezes and the earth cracks, people should sleep early and rise late, wait for the sunlight before rising, avoiding disturbances to the yang energy, and avoiding overexertion. Keep the spirit deep within, stay calm, and seek warmth. Protect against the cold and seek warmth to avoid continuous loss of skin energy. Violation of winter's closure harms the kidneys, leading to insufficient conditions for spring, resulting in withering and collapse in spring.

天气清净，光明者也，藏德不止，故不下也。

The weather is pure and bright, containing its virtues and moving endlessly. Because the sky does not reveal its bright virtues, it always maintains its inherent power without leaking.

天明则日月不明，邪害空窍。

Cloudy and gloomy weather leads to darkening of the sun and moon, evil qi invading the mountains and rivers,

阳气者闭塞，地气者冒明，云雾不精，则上应白露不下。

stagnation of yang qi, darkness of the earth, and clouds obscuring the sunlight, preventing the rain and dew from descending.

交通不表，万物命故不施，不施则名木多死。

When the energies of heaven and earth don't interact, life in all its forms cannot thrive. Life cannot last, and tall trees in nature will die.

恶气不发，风雨不节，白露不下，则菀不荣。

When bad weather occurs, there are no winds and rains, and the rain and dew fall when they should, and the vegetation cannot be moistened, and the vitality is suffocated, and the lush seedlings will wither and become sluggish.

贼风数至，暴雨数起，天地四时不相保，与道相失，则未央绝灭。

Storms come frequently, heavy rains occur from time to time, and the changes in the four seasons of heaven and earth are out of order and violate the normal laws, causing all things to die before half of their life.

唯圣人从之，故身无奇病，万物不失，生气不竭。

Only sages can adapt to natural changes, focus on nurturing life, and remain free from severe illness, not deviating from the natural laws that govern life's development.

此平人脉法也。

This is the general rule for diagnosing the seasonal ailments of ordinary people.

故曰：阴中有阴，阳中有阳。

So it is said: Within Yin and Yang, there are also individual aspects of Yin and Yang.

平旦至日中，天之阳，阳中之阳也；日中至黄昏，天之阳，阳中之阴也；合夜至鸡鸣，天之阴，阴中之阴也；鸡鸣至平旦，天之阴，阴中之阳也。

Daytime belongs to Yang, from dawn to noon is Yang within Yang, from noon to dusk represents the transition to Yin within Yang. Nighttime belongs to Yin, from dusk to the rooster's crowing is Yin within Yin, and from the rooster's crowing to dawn, there's a transition from Yin to Yang within Yin.

故人亦应之，夫言人之阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，则脏者为阴，腑者为阳。肝、心、脾、肺、肾，五脏皆为阴，胆、胃、大肠、小肠、膀胱、三焦，六腑皆为阳。

This pattern corresponds to the human condition. Regarding the body's Yin and Yang, the external is Yang, and the internal is Yin. Regarding body parts, the back is Yang, and the abdomen is Yin. Concerning the differentiation of Yin and Yang in the organs, the zang organs belong to Yin, and the Fu organ belong to Yang. Among the liver, heart, spleen, lungs, and kidneys, all are Yin organs. The gallbladder, stomach, large intestine, small intestine, bladder and San Jiao are all Yang organs.

所以欲知阴中之阴，阳中之阳者，何也？为冬病在阴，夏病在阳，春病在阴，秋病在阳，皆视其所在，为施针石也。

Understanding that within Yin and Yang there are further subdivisions of Yin and Yang is what allows distinguishing whether ailments arise in Yin or Yang.

For example, winter diseases are caused by yin, summer diseases are caused by yang, spring diseases are caused by yin, and autumn diseases are caused by Yang. Accordingly, treatments like acupuncture and moxibustion are applied based on the site of the disease.

故背为阳，阳中之阳，心也；背为阳，阳中之阴，肺也；腹为阴，阴中之阴，肾也，阴中之阳，肝也；腹为阴，阴中之至阴，脾也。

Additionally, the Chest (back) represents Yang; the heart is Yang within Yang, the Chest (back) represents Yang, and the lungs is Yin with Yang. The abdomen represents Yin, the kidneys represent Yin within Yin, the liver represents Yang within Yin, and the spleen represents utmost Yin.

此皆阴阳表里，内外雌雄，相输应也。故以应天之阴阳也。

These examples are evidence of the interconnections and correspondences between the external and internal, the superficial and deep, the male and female aspects of the body and nature, showing how human and natural Yin and Yang are aligned.

帝曰：五脏应四时，各有收受乎？

Huang Di asked, "Aside from the correspondence of the five organs with the four seasons, can they also be categorized according to similar things?"

岐伯曰：有。

Qi Bo replied, "Yes.

东方青色，入通于肝，开窍于目，藏精于肝。其病发惊骇，其味酸，其类草木，其畜鸡，其谷麦，其应四时，上为岁星，是以春气在头也。其音角，其数八，是以知病之在筋也，其臭臊。

For instance, the color blue corresponds to the liver in the East. The liver's meridian is connected to the eyes and ailments typically manifest as fright. The liver corresponds to sour taste, grains like wheat, and the season of spring. In terms of celestial bodies, it corresponds to the planet Jupiter. The number is eight. liver diseases often involve the sinews and foul smell in odors.

南方赤色，入通于心，开窍于耳，藏于心，故病在五脏。其味苦，其类火，其畜羊，其谷黍，其应四时，上为荧惑星。是以知病之在脉也。其音徵，其数七，其臭焦。

The heart in the South corresponds to the color red. The heart opens into the ears.

Heart-related ailments often affect pulses and the five organs. It corresponds to a bitter taste, creatures like sheep, and grains like millet. Its celestial body is Mars. The number is seven, and charring smell in odors.

中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本。其味甘，其类土，其畜牛，其谷稷，其应四时，上为镇星。是以知病之在肉也。其音宫，其数五，其臭香。

The center is related to yellow in colors and the spleen that opens into the mouth.

The disease [of the spleen often] involves the root of the tongue. the spleen is related to sweet in tastes, Earth in the Wuxing, cow in domestic animals, millet in crops, the disease of the spleen often involves the muscles, Its celestial body is Saturn. five in numbers and fragrance in odors.

西方白色，入通于肺，开窍于鼻，藏精于肺，故病背。其味辛，其类金，其畜马，其谷稻，其应四时，上为太白星。是以知病之在皮毛也。其音商，其数九，其臭腥。

The lungs in the West correspond to the color white. Lung-related ailments often affect the back and skin. It corresponds to a pungent taste, creatures like horses, grains like rice, and the season of autumn. Its celestial body is Venus. The number is nine, and stinking smell in odors.

北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在膝。其味咸，其类水，其畜彘，其谷豆，其应四时，上为辰星。是以知病之在骨也。其音羽，其数六，其臭腐。

The kidneys in the North correspond to the color black, open to two low orifices. Kidney store essence, ailments often affect the knee and bones. It corresponds to a salty taste, creatures like pig, grains like beans, and the season of winter. Its celestial body is Mercury. The number is six, and rotten smell in odors. "

故善为脉者，谨察五脏六腑，一逆一从，阴阳表里，雌雄之纪，藏之心意，合心于精，非其人勿教，非其真勿授，是谓得道。

So those experienced in feeling the pulse very carefully examine the Five Zang-Organs and the Six Fu-Organs as well as the conditions of Yin and Yang, the external and the internal, the female and the male, carefully categorizing and studying these abstruse ideas with heart and soul.

These theories are extremely valuable; hence, they should not be lightly transmitted to those who lack sincerity in learning or the necessary qualifications.  This is the right way to pass on such valuable theories. This is the correct attitude toward cherishing and valuing this field of study.

黄帝曰：阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也。

治病必求于本。

Huangdi said, “Yin and Yang serve as the Dao (law) of the heavens and the earth, the fundamental principle of all things, the parents of change, the beginning of birth and death and the storehouse of Shen ming.

The treatment of disease must follow this law. "

故积阳为天，积阴为地。

 "The Yang rises and accumulates to form the heavens and the Yin descends and accumulates to constitute the earth.

阴静阳燥，

Yin is static while Yang is dynamic.

阳生阴长，

Yang is responsible for generating and yin is responsible for growing.

阳杀阴藏，

Yang is responsible for expanding and yin is responsible for contracting.

阳化气，阴成形。

Yang transforms Qi  while Yin constitutes form.

寒极生热，热极生寒，

Extreme cold generates heat and extreme heat produces cold.

寒气生浊，热气生清。

Cold-Qi generates turbid Yin and Heat-Qi produces clear Yang.

清气在下，则生飧泄；

If clear qi descends, it will cause diarrhea with undigested food in it.

浊气在上，则生䐜胀。

If Turbid-Qi ascends, it will cause abdominal distension.

此阴阳反作，病之逆从也。

These are the disorders of Yin and Yang in motion. Violation of the rules of Yin and Yang leads to diseases.  

故清阳为天，浊阴为地；

Clear-Yang rises to form the heavens while Turbid-Yin descends to constitute the earth.

地气上为云，天气下为雨；雨出地气，云出天气。

Earth-Qi rises to become clouds and Heaven-Qi descends to produce rain. Rain results from Earth-Qi while clouds originate from Heaven-Qi.

故清阳出上窍，浊阴出下窍；清阳发腠理，浊阴走五脏；清阳实四肢，浊阴归六腑。

Thus, the Clear-Yang moves upwards into upper orifices of the body while the Turbid-Yin moves downwards into the lower orifices of the body. The Clear-Yang permeates through muscular interstices while the Turbid- Yin enters the Five Zang-Organs. The Lucid-Yang fortifies the four limbs while the Turbid-Yin enters the Six Fu-Organs.

水为阴，火为阳；阳为气，阴为味。

Water pertains to Yin and fire to Yang. Yang pertains to Qi while Yin to flavor.

味归形，形归气，气归精，精归化，

The five flavors can nourish the body, and the body is nourished to produce Qi. Qi can warm the essence, and the essence can be transformed into qi.

精食气，形食味，化生精，气生形。

Essence absorbs the qi in the diet, and the body is nourished by the taste in the diet. The diet produces essence through digestion, and then nourishes the body through qi transformation.

味伤形，气伤精；精化为气，气伤于味。

If the diet is improper, the taste can damage the body, the qi can damage the essence, the essence can be converted into Qi, and the Qi can also be damaged due to improper diet.

阴味出下窍；阳气出上窍。

Yin-flavor is discharged from the lower orifices and Yang qi disperses from the upper orifices.

味厚者为阴，薄为阴之阳。气厚者为阳，薄为阳之阴。

The thick flavor pertains to Yin and the thin flavor is Yang within Yin. The thick Qi pertains to Yang and the thin Qi is Yin within Yang.

味厚则泄，薄则通。

When taste or food is heavy and turbid, it may cause diarrhea, but the lighter, refined taste is able to circulate throughout the meridians.

气薄则发泄，厚则发热。

 The thin Qi functions to disperse while the thick Qi generates heat.

壮火之气衰，少火之气壮。壮火食气，气食少火。壮火散气，少火生气。

Strong Fire reduces Qi while mild Fire strengthens Qi.

Because strong Fire consumes Qi while mild Fire warms Qi.

Strong Fire disperses Qi while mild Fire supplements Qi.

气味，辛甘发散为阳，酸苦涌泄为阴。

In terms of flavors, pungent and sweet flavors pertain to Yang because they disperse, while sour and bitter flavors belong to Yin because they induce vomiting and purgation.

阴胜则阳病，阳胜则阴病。

Predominance of Yin results in the disease of Yang while predominance of Yang leads to the disease of Yin.

阳胜则热，阴胜则寒。重寒则热，重热则寒。

Predominance of Yang generates heat while predominance of Yin produces cold. Extreme cold brings about heat while extreme heat results in cold.

寒伤形，热伤气。气伤痛，形伤肿。

Cold damages the body, heat impairs Qi.  The impairment of Qi causes pain and the damage of the body causes swelling.

故先痛而后肿者，气伤形也，先肿而后痛者，形伤气也。

Swelling following pain indicates that Qi has damaged the body.

Pain following swelling shows that the body has impaired Qi

风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泻。

Predominance of wind causes tremor of the limbs, predominance of heat produces swelling, predominance of dryness leads to desiccation, predominance of cold results in edema and predominance of dampness brings about watery diarrhea. "

天有四时五行，以生长收藏，以生寒暑燥湿风。

There are changes in the four seasons and five elements in nature, which make all things form the laws of growth, growth, transformation, collection, and storage, and produce the climate of cold, heat, dryness, dampness, and wind.

人有五脏化五气，以生喜怒悲忧恐。

In the human body there are the Five Zang-Organs that produce five kinds of Qi respectively which are responsible for the five emotional activities of joy, anger, sadness, anxiety and fear.

故喜怒伤气，寒暑伤形。

 Excessive joy and anger impair Qi, excessivecold - heat damage the body.

暴怒伤阴，暴喜伤阳。

Sudden rage damages Yin and sudden joy impairs Yang.

厥气上行，满脉去形。

Adverse flow of Qi inflates Channels, physically deforming the body.

喜怒不节，寒暑过度，生乃不固。

Intemperance of joy and anger and excess of cold and summer-heat weaken health.

故重阴必阳，重阳必阴。

Thus extreme Yin turns into Yang and extreme Yang changes into Yin.

故曰：冬伤于寒，春必温病；春伤于风，夏生飧泄；夏伤于暑，秋必痎疟；秋伤于湿，冬生咳嗽。

That is why it is said that attack by cold in winter leads to warm disease or seasonal febrile disease in spring, attack by wind in spring results in diarrhea with undigested food in it in summer, attack by summer-heat in summer brings about malaria in autumn and attack by dampness in autumn causes cough in winter.

帝曰：余闻上古圣人，论理人形，列别脏腑，端络经脉，会通六合，各从其经，

Huangdi asked: "I heard that the sages in ancient times paid attention to the study of the shape of the human body, distinguished and classified the internal organs, examined the interrelationships among the channels, clarified the relationships among the six combinations and defined the running route of each Channel.

气穴所发，各有处名，溪谷属骨，皆有所起。

Acupoint had a certain location and a definite name. The Xigu (regions where muscles converge) were all connected with the bones with a starting point and an ending point.

分部逆从，各有条理。

The assignation of the Collaterals over the skin divisions and the flowing directions of Qi and blood were all made clear.

四时阴阳，尽有经纪。外内之应，皆有表里，其信然乎。

The changes of] Yin and Yang in the four seasons all followed certain rules. The external environment and the internal [environment] were related to each other.

It that true? "

岐伯对曰：

东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心，肝主目。

Qibo answered, "The east produces wind, the wind promotes the growth of wood, the wood produces sour taste, the sour taste nourishes the liver, the liver nourishes the sinews, the sinews nourish the heart and the liver controls the eyes.

其在天为玄，在人为道，在地为化。

These are subtle and infinite changes in nature appears as “Xuan” abstruseness in the heavens, “Dao” rules or principles in human beings and “Hua” transformation in the earth.

化生五味，道生智，玄生神，

The Hua process produces the five flavors, the Dao enables human beings to become intelligent and the Xuan in the heavens brings about Shen (changes of things in natural world) .

神在天为风，在地为木，在体为筋，在脏为肝。在色为苍，在音为角，在声为呼，在变动为握，在窍为目，在味为酸，在志为怒。

The Shen demonstrates as wind in the heavens, trees on the earth, the sinews in the human body, the liver in the Zang-Organs, blue in colors, Jiao in scales, calling in voices, grasping in actions, the eyes in the orifices, sourness in tastes and anger in emotions.

怒伤肝，悲胜怒，风伤筋，燥胜风，酸伤筋，辛胜酸。

Excessive anger impairs the liver, while sadness dominates over anger, wind impairs sinews, while dryness dominates over wind; sourness impairs the sinews while pungency dominates over sourness.

南方生热，热生火，火生苦，苦生心，心生血，血生脾，心主舌。

The south produces heat, the heat produces fire, the fire produces bitterness, the bitterness nourishes the heart, the heart produces blood, the blood nourishes the spleen and the heart governs the tongue.

其在天为热，在地为火，在体为脉，在脏为心，在色为赤，在音为征，在声为笑，在变动为忧，在窍为舌，在味为苦，在志为喜。

The mysterious changes of Yin and Yang demonstrate as heat in the heavens, fire on the earth, the Channels in the human body, the heart in the Zang-Organs, red in colors, Zhi in scales, laughter in voices, grief in changes, the tongue in orifices, bitterness in tastes and joy in emotions.

喜伤心，恐胜喜，热伤气，寒胜热，苦伤气，咸胜苦。

Excessive joy impairs the heart while fear dominates over joy; heat impairs Qi while cold dominates over heat; bitterness impairs Qi while saltiness dominates over bitterness.

中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺脾主口。

The center produces dampness, the dampness produces soil, the earth produces sweet flavor, the sweet nourishes the spleen, the spleen nourishes muscles, the muscles strengthen the lung and the spleen governs the mouth.

其在天为湿，在地为土，在体为肉，在脏为脾，在色为黄，在音为宫，在声为歌，在变动为哕，在窍为口，在味为甘，在志为思。demonstrate as dampness in the heavens, soil in the earth, muscles in the human body, the spleen in the Zang-Organs, yellow in colors, Gong in scales, singing in voices, hiccup in actions, the mouth in orifices, sweet in tastes and thinking in emotions.

思伤脾，怒胜思，湿伤肉，风胜湿，甘伤肉，酸胜甘。

Excessive contemplation impairs the spleen while anger dominates over contemplation; excessive dampness impairs muscles while wind dominates over dampness; excessive sweetness impairs muscles while sourness dominates over sweetness. "

西方生燥，燥生金，金生辛，辛生肺，肺生皮毛，皮毛在肾，肺主鼻。

The west produces dryness, the dryness produces metal, the metal produces pungency, the pungency nourishes the lung, the lung governs the skin and hair, the skin and hair nourish the kidney and the lung governs the nose.

其在天为燥，在地为金，在体为皮毛，在脏为肺，在色为白，在音为商，在声为哭，在变动为咳，在窍为鼻，在味为辛，在志为忧。

demonstrate as dryness in the heavens, metal on the earth, skin and hair on the body, the lung in the Zang-Organs, white in colors, Shang in scales, crying in voices, cough in actions, nose in orifices, pungency in tastes and grief in emotions.

忧伤肺，喜胜忧，热伤皮毛，寒胜热，辛伤皮毛，苦胜辛。

Excessive grief impairs the lung while joy dominates over grief; excessive heat impairs the skin and hair while cold dominates over heat; excessive pungency impairs the skin and hair while bitterness dominates over pungency. "

北方生寒，寒生水，水生咸，咸生肾，肾生骨髓，髓生肝，肾主耳。

The north produces cold, the cold produces water, the water produces saltiness, the saltiness nourishes the kidney, the kidney produces bone marrow, the marrow nourishes the liver and the kidney governs the ears.

其在天为寒，在地为水，在体为骨，在脏为肾，在色为黑，在音为羽，在声为呻，在变动为栗，在窍为耳，在味为咸，在志为恐。demonstrate as cold in the heavens, water on the earth, bones in the human body, the kidney in the Zang-Organs, black in colors, Yu in scales, sigh in voices, shaking in actions, the ears in orifices, saltiness in tastes and fear in emotions.

恐伤肾，思胜恐，寒伤血，燥胜寒，咸伤血，甘胜咸。

Excessive fear impairs the kidney while contemplation dominates over fear; excessive cold impairs blood while dryness dampness dominates over cold; excessive saltiness impairs blood while sweetness dominates over saltiness. "

故曰：天地者，万物之上下也；阴阳者，血气之男女也；左右者，阴阳之道路也；水火者，阴阳之征兆也；阴阳者，万物之能始也。

That is why it is said that the heavens and the earth exist in the upper and lower of all the things in the natural world, Yin and Yang symbolize of blood and Qi, the left and the right stand for the routes of Yin and Yang along which they are ascending and descending, water and fire are the symbols of Yin and Yang. Yin and Yang are the source of everything.

故曰：阴在内，阳之守也，阳在外，阴之使也。

That is why it is said that Yin maintains inside to preserve Yang while Yang stays outside to protect Yin.

黄帝问曰：愿闻十二脏之相使，贵贱何如？

Huangdi asked, "I'd like to know the functions of the twelve Zang-Organs and their positions. Could you explain it for me?"

岐伯对曰：悉乎哉问也。请遂言之！

Qibo answered, "This question needs careful analysis, and I will explain it in detail.

心者，君主之官也，神明出焉。

The heart is the organ similar to a monarch and is responsible for Shen ming (mental activity or thinking).

肺者，相傅之官，治节出焉。

The lung is the organ similar to a prime minister and is responsible for management.

肝者，将军之官，谋虑出焉。

The liver is the organ similar to a general and is responsible for strategy.

胆者，中正之官，决断出焉。

The gallbladder is the organ similar to an official of justice and is responsible for making decision.

膻中者，臣使之官，喜乐出焉。

The pericardium is the organ similar to an minister and is responsible for happiness and joy.

脾胃者，食廪之官，五味出焉。

The spleen and stomach are the organs similar to a grain official and are responsible for digestion, absorption and transportation of the five flavors.

大肠者，传道之官，变化出焉。

The large intestine is the organ similar to an official in charge of transportation and is responsible for change and transformation.

小肠者，受盛之官，化物出焉。

The small intestine is the organ similar to an official in charge of reception and is responsible for further digestion of foods.

肾者，作强之官，伎巧出焉。

The kidney is the organ similar to an official with great power and is responsible for skills.

三焦者，决渎之官，水道出焉。

Sanjiao is the organ similar to official in charge of dredging and is responsible for regulating the water-passage.

膀胱者，州都之官，津液藏焉，气化则能出矣。

The bladder is the organ similar to an official in charge of reservoir and is responsible for accumulation and discharge of liquids through Qi transformation.

凡此十二官者，不得相失也。

These twelve organs should not lose balance.

故主明则下安，以此养生则寿，殁世不殆，以为天下则大昌。

If the monarch (the heart) is normal in functions, the other organs will be peaceful.

Abidance by this rule to practice Yang sheng (cultivating health) will enable one to avoid any suffering all through his or her life. To use this rule to govern a country, the country will be prosperous.

主不明则十二官危，使道闭塞而不通，形乃大伤，以此养生则殃，以为天下者，其宗大危，

If the monarch (the heart) is abnormal in function, all the twelve organs will be in danger and cannot function well, inevitably resulting in severe damage of the body. To use such a way to practice Yang sheng (cultivating health), disasters will be caused. To use such a way to govern a country, the country will be in great danger.

戒之戒之。

Be on guard and heighten vigilance!

至道在微，变化无穷，孰知其原。

The abstruse Dao is subtle and changing. Who knows its origin? It is really difficult to know.

窘乎哉，消者瞿瞿，孰知其要。闵闵之当，孰者为良。

This abstruse theory is not easy to understand. The scholars study it diligently. But who is aware of its miracle? It is very abstruse and unclear. How to grasp its essence?

恍惚之数，生于毫厘，毫厘之数，起于度量，千之万之，可以益大，推之大之，其形乃制。

Indistinct numbers originate from very small [changes] which can be measured [with certain units] .

Extending from one thousand to ten thousand, they evolve incessantly and extend to infinity, [eventually constituting] the form of the body [and various things in nature]. “

黄帝曰：善哉，余闻精光之道，大圣之业，而宣明大道，非齐戒择吉日不敢受也。

Huangdi said, "Great! I have heard pure and clear Dao.

This is the cause of the great saint. For this grand theory of the saint, if you don't concentrate on meditation and choose an auspicious day, you will not dare to accept it. "

黄帝乃择吉日良兆，而藏灵兰之室，以传保焉。

So, Huangdi chose a good and auspicious day to store these works in the in the royal fragrant room for passing on to the later generations.

黄帝问曰：余闻以六六之节，以成一岁，人以九九制会，计人亦有三百六十五节，以为天地，久矣。不知其所谓也？

Huangdi asked, "I have heard that one year is composed of six-six system and human beings invented a nine-nine system to correspond to it .

That is why there are three hundred and sixty-five Jie in the human body.

I have heard about this system many years ago. But I do not know what it means. “

岐伯对曰：昭乎哉问也，请遂言之！

Qibo answered, “ Please let me say something about it.

夫六六之节，九九制会者，所以正天之度，气之数也。

six-six system and nine-nine system are used to decide the degrees of the heavens and the number of Qi in the twenty-four solar terms.

天度者，所以制日月之行也，

The degrees of the heavens are used to measure the movement of the sun and the moon.

气数者，所以纪化生之用也。

The solar terms is used to label the growth and changes of all the things in nature.

天为阳，地为阴；日为阳，月为阴；行有分纪，周有道理。

The heavens pertain to Yang while the earth to Yin.

The sun belongs to Yang while the moon to Yin.

They move in certain regions according to certain order and along certain orbits.

日行一度，月行十三度而有奇焉。故大小月三百六十五日而成岁，积气余而盈闰矣。

the sun moves just one degree and the moon moves thirteen degrees in a day.

So the long months and the short months altogether work out at three hundred and sixty-five days, just the length of a year.

Due to insufficiency of the months and surplus of the solar terms, there is leap month.

立端于始，表正于中，推余于终，而天度毕矣。

After determining the winter solstice at the beginning of the year and starting from it, we use the shadow of the sun to calculate, and calculate the surplus of solar terms as the sun and moon move. Until the end of the year, the changes in the entire sky can be fully calculated.

帝曰：余已闻天度矣。愿闻气数，何以合之？

Huangdi asked, "I have understood the degrees of the heavens.

Now I want to know how the solar terms matches the degrees of the heavens. "

岐伯曰：天以六六为节，地以九九制会，

Qibo answered, "The heavens follows the six-six system and the earth follows the nine-nine system.

天有十日，日六竟而周甲，甲六覆而终岁，三百六十日法也。

The heaven has ten days (the Heavenly Stems). After six times of the Heavenly Stems is one ZhouJia (sixty days) and six ZhouJia make up one year.

That is the way to measure the length of three hundred and sixty days.

夫自古通天者，生之本，本于阴阳。

Since ancient times, those who were expert in understanding Tiandao (the law of celestial movement) know that the root of life is Yin and Yang.

其气九州九窍，皆通乎天气。

The nine regions in ancient China and the nine orifices are all connected with Heaven-Qi.

故其生五，其气三。

The Heaven-Qi evolves into the Five-Elements, while it can be divided into three stages of Qi.

三而成天，三而成地，三而成人，

The three make up the heavens, the three make up the earth and the three make up human.

三而三之，合则为九。九分为九野，九野为九脏；故形脏四，神脏五，合为九脏以应之也。

Three times three is nine.

On the earth, there are nine regions;

in the human body, there are nine internal organs, including four Fu Organs and five Zang-Organs that store spirit, which together match the nine.

帝曰：余已闻六六九九之会也，夫子言积气盈阔，愿闻何谓气？请夫子发蒙解惑焉。

Huangdi said, "I have understood the six-six system and the nine-nine system.

You have mentioned that the surplus of Qi makes up the leap month.

I'd like to know what is Qi Please explain it for me. "

岐伯曰：此上帝所秘，先师传之也。

Qibo answered, "This theory was kept secret by the the emperors or monarchs in ancient times and I studied it from late master."

帝曰：请遂闻之。

Huangdi asked, "Please explain it for me. "

岐伯曰：五日谓之候，三候谓之气，六气谓之时，四时谓之岁，而各从其主治焉。

Qibo answered, "The period of five days is called one Hou, the period of three Hou is called one Jie Qi (one solar term), the period of six Jie Qi is called one season, and the period of four Shi (season) is called one year.

In the seasons of a year, the phases of the Five-Elements may dominate alternatively and respectively.

五运相袭而皆治之，终期之日，周而复始，时立气布，如环无端，候亦同法。

The Wuyun (movement of Five-Elements) moves in order and dominates over respectively till the end of a year.

And then a new cycle begins. This is also true of the division of the seasons and the solar terms in a year that continue endlessly.

故曰不知年之所，气之盛衰，虚实之所起，不可以为工矣。

Therefore, if you don’t know the origin of Qi of the year, the rise and fall of Qi, and the causes of deficiency and excess, you cannot be a good doctor. "

帝曰：五运之始，如环无端，其太过不及如何？

Huangdi said, "movement of Five-Elements moves incessantly without an end. What is its excess and what is its insufficiency ?“

岐伯曰：五气更立，各有所胜，盛虚之变，此其常也。

Qibo answered, '' The alternation of Five- Elements is characterized by alternative domination and alternative changes of predominance or deficiency.

This is a normal phenomenon. "

帝曰：平气何如？

Huangdi asked, "How about Even Qi? “

岐伯曰，无过者也。

Qibo answered, "Even qi means no excess and deficiency.

帝曰：太过不及奈何？

Huangdi asked, "What is excess and what is insufficiency?“

岐伯曰：在经有也。

Qibo answered, "There is description in the ancient books."

帝曰：何谓所胜？

Huangdi asked, "What is domination? “

岐伯曰：春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓得五行时之胜，各以气命其脏。

Qibo answered, "Spring dominates over late summer, late summer dominates over winter, winter dominates over summer, summer dominates over autumn and autumn dominates over spring.

These are the dominations of the Five-Elements in different seasons and after which the five internal organs are named. “

帝曰：何以知其胜？

Huangdi asked, “How to know the dominations?”

岐伯曰：求其至也，皆归始春，未至而至，此谓太过，则薄所不胜，而乘所胜也。命曰气淫。

Qibo answered, " It's important to work out the time of the solar terms, usually starting from spring.

If the first day of spring has not arrived, but the weather or the atmospheric influence are warming, we consider this to be an excess.

excess usually damages the Qi that it normally is inferior to and over-control the Qi that it usually dominates over.

Such a phenomenon is called Qi yin (excess of Qi) .

至而不至，此谓不及，则所胜妄行，而所生受病，所不胜薄之也，命曰气迫。

if the first day of the season has arrived, but the warming weather trend and the atmospheric influence have not arrived, this is considered to be deficiency.

which will leave the Qi that it normally dominates over at large, making the Qi it generates weakened and the Qi that it is usually inferior to more aggressive.

Such a phenomenon is called Qi po (Qi-threatening).

所谓求其至者，气至之时也。

谨候其时，气可与期，失时反候，五治不分，邪僻内生，工不能禁也。

The so-called Qiu qi zhi (obtaining its arrival) is to decide the time of Qi (solar terms), carefully waiting for its changes and predicting the arriving time of the solar terms.

Wrong calculation of seasons and violation of the relationship between the seasons and solar terms will make it impossible for doctors to treat diseases caused by endogenous pathogenic factors. "

帝曰：有不袭乎？

Huangdi asked, "Is there any possibility that the Qi of the Five-Elements does not move in order? “

岐伯曰：苍天之气，不得无常也。气之不袭是谓非常，非常则变矣。

Qibo answered, " The movement of the Qi of the Five-Elements in nature cannot violate this rule. If the Qi of the Five-Elements does not move in order, it is an abnormal phenomenon which will be harmful. "

黄帝问曰：人有四经，十二从，何谓？

Hang Di asked, "It is said that humans have four jing pulses and twelve movements. What does this mean?”

岐伯对曰：四经应四时；十二从应十二月；十二月应十二脉。

Qibo answered, ''The four jing pulses consist of the pulses of the four seasons, and the twelve movements correspond to the twelve channels, which in turn correspond to the twelve months of the year.”

脉有阴阳，知阳者知阴，知阴者知阳。

"The pulse is either of Yin or of Yang in nature.

If one knows what Yin pulse is, he surely knows what Yang pulse is, and vice versa.

凡阳有五，五五二十五阳。

"Normally, each of the five season has its own Yang pulse,  in spring the pulse is wiry, in summer it is flooding, in late summer, the pulse is normally moderate, in autumn it is floating, and in winter it is sinking. so when the five season combines with the five internal organs, there are twenty five kinds of Yang pulse.

所谓阴者，真脏也。见则为败，败必死也。

The so-called Yin pulse refers to True-Zang pulse marked by  loss of Stomach-Qi.

The appearance of such pulse is the sign of the deterioration of the Five Zang-Organs and inevitably leads to death.

所谓阳者，胃脘之阳也。

The so-called Yang pulse means that the pulse shows Yang of the stomach (Stomach-Qi).

别于阳者，知病处也，别于阴者，知生死之期。

Differentiation of Yang (Stomach-Qi) helps decide the location of diseases.

Differentiation of Yin helps predict the time of death.

三阳在头，三阴在手，所谓一也。

别于阳者，知病忌时，别于阴者，知死生之期。

The three Yang Channels can be detected by examining the head and the three Yin Channels can be detected by examining] the hands.

Differentiation of Yang pulse reveal he decline and progress of diseases; differentiation of Yin pulse helps decide the prognosis of diseases.

谨熟阴阳，无与众谋。

Being experienced in differentiating Yin and Yang pulses enables one to treat diseases independently.

所谓阴阳者，去者为阴，至者为阳，静者为阴，动者为阳，迟者为阴，数者为阳。

The Yin and Yang pulses can be defined in this way,

the receding pulse is Yin and the coming pulse is Yang;

the quiet pulse is Yin while the throbbing pulse is Yang;

the slow  pulse is Yin while the rapid pulse is Yang . "

黄帝问曰：余闻方士，或以脑髓为脏，或以肠胃为脏，或以为腑。敢问更相反，皆自谓是，不知其道，愿闻其说。

Huangdi asked, "I have heard that some regard the brains as the Zang-Organ, some regard the intestines and the stomach as the Zang-Organs, and still some regard all these as the Fu-Organs.

When asked why their ideas about the Zang-Organs are different[from each other, they all believe that their ideas are correct.

 I don't know which one is correct. I'd like to I know your idea about it. "

岐伯对曰：脑、髓、骨、脉、胆、女子胞，此六者，地气之所生也。皆脏于阴而象于地，故藏而不泻，名曰奇恒之府。

Qibo answered, "The brain, marrow, bones, vessels, gallbladder and uterus are all produced under the influence of Earth-Qi.

These six organs store Yin  substance, just like the earth that contains everything.

That is why these six organs store up the Essence] without discharge. So they are called extraordinary Fu-Organs.

夫胃、大肠、小肠、三焦、膀胱，此五者天气之所生也，其气象天，故泻而不藏。

The stomach, the large intestine, the small intestine, the Sanjiao and the bladder are all produced under the influence of Heaven-Qi.

These five organs function like the heavens. That is why they discharge without storing up.

此受五藏浊气，名曰传化之府，此不能久留，输泻者也。

Since they receive Turbid-Qi from the Five Zang-Organs, they are called transportation and transformation Fu-organs. the Turbid-Qi cannot stay in the Fu-organs for a long time and must be transported and discharged.

魄门亦为五脏使，水谷不得久藏。

Po men (anus) is also in charge of discharging Turbid-Qi for the Five Zang-Organs. Thus the  waste of the food and water will not be retained [in the body  for a long time.

所谓五脏者，藏精气而不泻也，故满而不能实。

The so-called Five Zang-Organs only store up Essence-Qi and will not discharge it. That is why they are always full but not to be filled up.

六腑者，传化物而不藏，故实而不能满也。

The so-called Six Fu-Organs only transport and transform food and will not store it up. That is why they are always to be filled up but not full.

所以然者，水谷入口则胃实而肠虚，食下则肠实而胃虚。

This is due to the fact that when food is taken into the stomach, the stomach is full, but the intestines are empty. When the food is transported downwards, the intestines are full but the stomach is empty.

故曰实而不满，满而不实也。

That is what to be to be filled up but not to be full and to be full but not to be to be filled up means.

帝曰：气口何以独为五脏之主？

Huangdi asked , "Why Qi kou (Pulse in the Lung channel)  can show the pathological changes of the Five Zang-Organs? "

岐伯说：胃者水谷之海，六腑之大源也。

Qibo answered, "The stomach is the sea of the food and water and the major source of the Six Fu-Organs.

五味入口，藏于胃以养五脏气，气口亦太阴也，是以五脏六腑之气味，皆出于胃，变见于气口。

When the five flavors enter the mouth, they are stored up in the stomach and are transformed and transported by the Foot-Taiyin to nourish the Qi of the Five Zang-Organs.

Qi kou is also connected with Taiyin. Since the nutrients of the Five Zang Organs and Six Fu-Organs all come from the stomach, the disorders of these organs are all reflected by Qi kou.

故五气入鼻，藏于心肺，心肺有病，而鼻为之不利也。

the five kinds of Qi enters the nose and are stored up in the heart and the lung. That is why the disorders of the heart and the lung usually cause nasal obstruction. "

凡治病必察其下，适其脉，观其志意，与其病也。

"So in treating diseases, doctors must carefully observe the upper and lower , feel the pulses and examine the mental states and pathological changes of the patients. "

拘于鬼神者，不可与言至德；恶于针石者，不可与言至巧。病不许治者，病必不治，治之无功矣。

"Do not discuss medical theory with those who are superstitious; do not talk about the therapeutic skills with those who dislike acupuncture.

 Those who do not want to receive medical treatment when ill are incurable. In this case, forced treatment is ineffective. "

黄帝问曰：诊法何如？

Huangdi asked , "How to take pulse?"

岐伯对曰：诊法常以平旦，阴气未动，阳气未散，饮食未进，经脉未盛，络脉调匀，气血未乱，故乃可诊有过之脉。

 Qibo answered , " The best time for taking pulse is dawn, during which Yinqi is not disturbed, Yangqi is not consumed, food is not taken, Channel is not vigorous, Collaterals is quiet, Qi and blood are circulating in order.

So abnormal changes of the pulse can be detected.

切脉动静而视精明，察五色，观五脏有余不足，六腑强弱，形之盛衰，以此参伍，决死生之分。

At the same time as examining the pulse, one should observe the patient's spirit through the eyes, and the color of the complexion to determine the health of the zang fu organs.

By utilizing these varied methods in combination, a physician can determine the life or death of the patient.

夫脉者血之府也。长则气治，短则气病，

''The pulse is where the blood flows and congregates. The blood is mobilized by the qi.

The long pulse indicates peaceful flow of Qi; short pulse indicates disorder of Qi;

数则烦心，大则病进。

rapid pulse indicates heat; large pulse indicates progress of diseases;

上盛则气急、下盛则气胀、

vigorous beating of the pulse at the upper indicates shortness of breath.

vigorous beating of the pulse at the lower indicates distension;

代则气衰、细则气少、涩则心痛。

Dai (slow irregular and intermittent pulse) indicates decline of Qi;

thin pulse indicates shortage of Qi;

unsmooth pulse indicates heart-pain;

浑浑革至如涌泉，病进而色弊；绵绵其去如弦绝死。

large pulse beating like gushing of a spring indicates dangerous progress of a disease;

 and weak pulse beating like a breaking musical string indicates impending death. "

夫精明五色者，气之华也。

the eyes and the five colors of the face reflect the splendor of Qi.

赤欲如白裹朱，不欲如赭；

The normal red color is like cinnabar wrapped in silk and should not appear like ochre;

白欲如鹅羽，不欲如盐；

the normal white color is like the feather of goose and should not appear like salt;

青欲如苍璧之泽，不欲如蓝；

the normal blue color looks like the luster of jade and should not appear like indigo;

黄欲如罗裹雄黄，不欲如黄土；

the normal] yellow color looks like realgar wrapped in silk and should not appear like the color of earth;黑欲如重漆色，不欲如地苍。

the normal black color looks like the color of thick lacquer and should not appear like coal.

五色精微象见矣，其寿不久也。

If the five colors related to the Five Zang-Organs are demonstrated externally, it is a fatal sign that threatens life.

夫精明者，所以视万物别白黑，审短长，以长为短，以白为黑。如是则精衰矣。

 The eyes indicate the sufficiency of essence. It is to observe all things, to distinguish between black and white, and to judge the long and short. If the long and short are unclear, and the black and white are unclear, this is a phenomenon of lack of essence. When the eyes degenerate in function, this indicates that the essence is exhausted.

五脏者中之守也。

"The Five Zang-Organs manages the interior.

中盛脏满气盛伤恐者，

If the evil is present in the abdomen, the viscera is full, the qi is strong and the breath is heavy, the person is prone to injury due to fear.

声如从室中言，是中气之湿也。

The voice is turbid and not clear. This is unregulated middle jiao qi due to dampness.

言而微，终日乃复言者，此夺气也。

If the voice is feeble and repetitive, this means that the Qi is depleted.

衣被不敛，言语善恶，不避亲疏者，此神明之乱也。

Nakedness, talking nonsense and inability to distinguish close relatives indicate the disorder of Shen (Spirit ) .

仓廪不藏者，是门户不要也，

If the intestines and stomach cannot store the food and fluids, and diarrhea occurs.

水泉不止者，是膀胱不藏也。

If there is incontinence the bladder cannot store and govern the turbid fluids.

得守者生，失守者死。

The above-described disorders can be restored to normalcy if the five zang organs also restore their normal functioning. If they cannot do so, then the condition will worsen and eventually lead to death.

夫五脏者身之强也。头者精明之府，头倾视深精神将夺矣。

The Five Zang-Organs constitutes the foundation of the body.

The head is the palace of shen/ essence. So, if one finds the head drooping, unable to rise, and finds the eyes sunken and without light, this indicates that the shen/ essence are about to collapse.

背者胸中之府，背曲肩随，府将坏矣。

The back is the house of the chest. So bent back and shoulders is the sign that the chest is being damaged.

腰者肾之府，转摇不能，肾将惫矣。

The waist is the house of the kidney. So inability of the waist to turn around indicates that the kidney is declining.

膝者筋之府，屈伸不能，行则偻附，筋将惫矣。

The knees are the houses of the sinews. So the inflexibility of the sinews and walking with bent back or with a stick indicate functional decline of the sinews.

骨者髓之府，不能久立，行则振掉，骨将惫矣。

The bones are the houses of marrow. So inability to stand for a longer time and shaking in walking indicate that the bones are going to exhaust.

得强则生，失强则死。

Maintenance of strength ensures life while loss of strength leads to death. "

岐伯曰：反四时者，有余为精，不足为消。

Qibo said, "There are four seasonal pulses. If the pulse not match the season, when the pulse is large, the pathogen is excessive. When it is small, this means that the antipathogenic qi is deficient.

应太过不足为精，应不足有余为消。

In a condition of excess, the pulse should be big. If it is small and thready, this means that the pathogenic qi is extremely excess.

Contrarily, where the pulse should be thready and small, if we observe a flooding and large pulse, this means that the antipathogenic qi is rapidly disintegrating.

阴阳不相应，病名曰关格。

There is a term for this: guan ge. This indicates that the yin and the yang qi are stuck and are unable to assist one another.

Here Qi Bo made a digression to describe another diagnostic aid. "Dreams can also help us diagnose a person's illness.

是知阴盛则梦涉大水恐惧，

  "So predominance of Yin will lead to dream of fright in crossing a big river;

阳盛则梦大火燔灼。

predominance of Yang will lead to dream of being burnt in fire;

阴阳俱盛，则梦相杀毁伤。

predominance of both Yin and Yang will lead to dream of fight and being injured;

上盛则梦飞，

predominance of the upper part of the body will make one dream of flying up;

下盛则梦堕，

predominance of low part of the body will make one dream of falling down.

甚饱则梦予，If one dreams of giving food to another, this means there is food retention.

甚饥则梦取；Extreme hunger will make one dream of taking food;

肝气盛则梦怒，

predominance of Liver-Qi will make one dream of losing temper;

肺气盛则梦哭。

predominance of Lung-Qi will make one dream of crying;

黄帝问曰：为五谷汤液及醪醴奈何？

Huangdi asked, "How to make Decoction and Wine with the five grains? “

岐伯对曰：必以稻米，炊之稻薪，稻米者完，稻薪者坚。

Qibo answered, “To make Decoction and Wine, rice is used as the raw material] and the rice straw is used as the firewood. Because rice is perfect and rice straw is hard"

帝曰：何以然？

Huangdi asked, "Why?”

岐伯曰：此得天地之和，高下之宜，故能至完：伐取得时，故能至坚也。

Qibo answered, " Rice absorbs the Qi  from the heavens and the earth and grows in the desirable places in terms of the height of land. That is why it can be perfect. Besides, it is gathered in the right time, so  its straw is hard  in texture . "

帝曰：上古圣人作汤液醪醴，为而不用何也？

Huangdi asked, "Why the sages in ancient times made Decoction and Wine without using them?”

岐伯曰：自古圣人之作汤液醪醴者，以为备耳！夫上古作汤液，故为而弗服也。

中古之世，道德稍衰，邪气时至，服之万全。

Qibo answered, "The sages in ancient times made Decoction and Wine as the preparation for treating diseases. So Decoction was made in ancient times but was not used.

In the middle ancient times, health care declined and Evii -Qi frequently attacked human beings and caused diseases.

However, these diseases can be cured by taking Decoction."

帝曰：今之世不必已何也。

Huangdi asked, "Why people nowadays cannot cure themselves by taking Decoction?“

岐伯曰：当今之世，必齐毒药攻其中，镵石针艾治其外也。

Qibo answered, "Nowadays people have to use Herbs to treat internal diseases and shaped stone, Acupuncture and moxibustion to treat external diseases. "

帝曰：形弊血尽而功不应者何？

Huangdi asked, "Why the body is weakened, and the blood is exhausted, but the disease is not cured?" 

岐伯曰：神不使也。

Qibo answered, " This is because that the Spirit-Qi does not work. "

帝曰：何谓神不使？

Huangdi asked, "What does 'the Spirit-Qi does not work' mean? ‘’

岐伯曰：针石道也。精神不进，志意不治，故病不可愈。今精坏神去，营卫不可复收。何者？嗜欲无穷，而忧患不止，精气弛坏，营泣卫除，故神去之而病不愈也。

Qibo answered, " needles and sharp stones is the Dao (the therapeutic way). Declination of Essence and Spirit and distraction of mind make it difficult to treat diseases.

Now Essence is damaged, Spirit is lost, and Nutrient-Qi and Defensive-Qi is out of control.

What is the reason? This is exclusively caused by unable to satisfy avarice and excessive anxiety that leads to decay of the Essence and Spirit, damage of Nutrient-Qi and dysfunction of Defensive-Qi.

That is why Spirit is lost function and the disease is not cured. "

帝曰：夫病之始生也，极微极精，必先入结于皮肤。

Huangdi asked, "At the early stage, the pathogenic factors though subtle and difficult to detect, attack the skin first.

今良工皆称曰病成，名曰逆，则针石不能治，良药不能及也。

Now even excellent doctors all regard the disease are formed which cannot be cured by acupuncture and effective drugs.

今良工皆得其法，守其数，亲戚兄弟远近音声日闻于耳，五色日见于目，

Excellent doctors nowadays have all mastered this skill and followed the therapeutic rules. The patients they have treated are all their close relatives whose voices and countenances are very familiar to them.

而病不愈者，亦何暇不早乎？

However, they have frequently failed to cure the diseases of their close relatives. Why do not they treat them earlier?"

岐伯曰：病为本，工为标，

Qibo answered, “Patient are Ben (root) and doctors are Biao (branch).

标本不得，邪气不服，此之谓也。

If Biao (branch) and Ben (root) do not agree with each other, Evil-Qi cannot be eliminated.

That is why [diseases cannot be cured]. "

帝曰：其有不从毫毛而生，五脏阳以竭也，津液充郭，

Huangdi asked, "Some diseases, instead of starting from the skin and hair, is caused by exhaustion of Yang in the Five Zang-Organs that leads to retention of fluid, causing edema.

其魄独居，孤精于内，气耗于外，形不可与衣相保，此四极急而动中，是气拒于内而形施于外，治之奈何？

when Yin is only strong and Yin lives inside, the Yang Qi will be consumed outside, causing the body to become swollen and unable to wear the original clothes, and the limbs will become swollen and affect the internal organs. Yin strong and stay inside but show on outside s become very swollen.

How does one address this problem?”

岐伯曰：平治于权衡，去宛陈莝，

Qibo answered, " The treatment of this disease should according to the condition focus on eliminating stagnated water.

微动四极，温衣缪剌其处，以复其形。

The doctors should slightly shake the limbs of the patients, ask the patients to put on more clothes, use the needling the opposite side to restore the original physical condition.

开鬼门，洁净府，精以时服；五阳已布，疏涤五脏，

Use the methods of promote sweating and urination to open sweat pores, purge the bladder, calm down the essence, and transport the yang energy of the five internal organs to clear the stagnation of the five internal organs.

故精自生，形自盛，骨肉相保，巨气乃平。

In this way, the essence will be generated by itself, the body will be strong, the bones and muscles will remain normal, and the health Qi will return to normal.

帝曰：善。

Huangdi said, "Good!"

黄帝问曰：今夫热病者，皆伤寒之类也，或愈或死，其死皆以六七日之间，其愈皆以十日以上者，何也？不知其解，愿闻其故。

Huangdi asked, "Currently febrile diseases are all caused by cold attack and are sometimes curable and sometimes incurable.

If it is incurable, the patients may die in six and seven days; if it is curable, the patients may be cured over ten days.

What is the reason. I cannot understand it. Could you explain it for me? "

岐伯对曰：巨阳者，诸阳之属也。其脉连于风府，故为诸阳主气也。人之伤于寒也，则为病热，热虽甚不死，其两感于寒而病者，必不免于死。

Qibo answered, "Taiyang commands all kinds of Yang and its Channel is connected with Fengfu ( GV 16). So it governs the Qi for all kinds of Yang.

When attacked by cold, people may have fever. Sometimes the fever may be serious, but it does not lead to death.

However,  the disease caused by cold attacking both Channels(Yang and Yin) inevitably leads to death. "

帝曰：愿闻其状。

Huangdi said, “I‘d like to know the symptoms.”

岐伯曰：伤寒一日，巨阳受之，故头项痛，腰脊强。

Qibo answered, "In the first day of cold attack, Taiyang is attacked, resulting in headache, neck-ache and stiffness of the waist and spine.

二日阳明受之。阳明主肉，其脉侠鼻，络于目，故身热目痛而鼻干，不得卧也。

In the second day of cold attack, Yangming is attacked. Yangming governs the muscles and its Channel runs beside the nose and reaches the eyes. So cold attack of the Yangming Channel causes fever, pain of the eyes, dryness in the nose and inability to sleep.

三日少阳受之，少阳主胆，其脉循胁络于耳，故胸胁痛而耳聋。

In the third day of cold attack, Shaoyang is attacked. Shaoyang governs the gallbladder and its Channel runs along the rib-side and connects with the ears.

So lf cold attack of the Shaoyang Channel causes chest pain, hypochondriac pain and deafness.

三阳经络，皆受其病，而未入于脏者，故可汗而已。

If the three Yang Channels are all attacked but the pathogenic factors have not been transmitted to the Zang-Organs, it can be cured by sweating.

四日太阴受之太阴脉布胃中，络于嗌，故腹满而溢干。

In the fourth day of cold attack, Taiyin is attacked. Tai yin Channel runs in the stomach and is connected with the throat. So cold attack of Taiyin Channel causes abdominal fullness and dry throat.

五日少阴受之。少阴脉贯肾，络于肺，系舌本，故口燥舌干而渴。

In the fifth day of cold attack, Shaoyin is attacked. The Shaoyin Channel runs across the kidneys, connects with the lung and reaches the root of the tongue. So it causes dry mouth, dry tongue and thirst. 

六日厥阴受之。厥阴脉循阴器而络于肝，故烦满而囊缩。

In the sixth day of cold attack, Jueyin is attacked. The Jueyin Channel runs around the genitals and connects with the liver. So cold attack of the Jueyin Channel causes restless and shrinkage of the scrotum.

三阴三阳，五脏六腑皆受病，荣卫不行，五脏不通，则死矣。

If both the three Yin Channels and the three Yang Channels are attacked, the Five Zang-Organs and Six Fu-Organs are affected, Nutrient-Qi and Defensive-Qi are stagnant, and the Five Zang-Organs are obstructed, it inevitably leads to death.

其不两感于寒者，

"If cold does not simultaneous attack the two Channels that are externally and internally related to each other

七日巨阳病衰，头痛少愈；

in the seventh day Taiyang disease alleviates and headache is mild;

八日阳明病衰，身热少愈；

in the eighth day, Yangming disease alleviates and fever is mild;

九日少阳病衰，耳聋微闻；

in the ninth day, Shaoyang disease alleviates and deafness is mild;

十日太阴病衰，腹减如故，则思饮食，

in the tenth day, Taiyin disease alleviates, abdominal fullness is relieved and the patients want to eat;

十一日少阴病衰，渴止不满，一古干已而嚏，

in the eleventh day, Shaoyin disease alleviates, the symptoms of thirst, distension and dry tongue have disappeared, the patients can sneeze;

十二日厥阴病衰，囊纵，少腹微下，大气皆去，病日已矣。

in the twelfth day, Jueyin disease alleviates, the scrota become relaxed and hang slightly from the lower abdomen. Major Evil-Qi has disappeared and the disease gradually heals. "

帝曰：治之奈何？

Huangdi asked, "How to treat it?“

岐伯曰：治之各通其脏脉，病日衰已矣。其未满三日者，可汗而已；其满三日者，可泄而已。

Qibo answered, "The treatment is given according to the Zang-Organ and the Channel involved. With such a treatment, the disease gradually heals.

To cure the disease with the duration of no more than three days, sweating can be used; to cure the disease more than three days, purging can be used. "

帝曰：热病可愈，时有所遗者，何也？

Huangdi asked , "Why sometimes pathogenic factors linger when febrile disease is already cured?“

岐伯曰：诸遗者，热甚而强食之，故有所遗也。若此者，皆病已衰而热有所藏，因其谷气相薄，两热相合，故有所遗也。

Qibo answered, "It is due to forced intake of food when the fever is still high. Under such a pathological condition, heat lingers when the disease is already alleviated.

黄帝问曰：有病温者，汗出辄复热而脉躁疾，不为汗衰，狂言不能食，病名为何？

Huangdi asked, "What is the name of the warm disease characterized by fever following sweating, restless pulse, no alleviating after sweating, delirious speech and no appetite?”

岐伯对曰：病名阴阳交，交者死也。

Qibo answered, "It is called yinyangjiao (combination of Yin and Yang) which is incurable. "

帝曰：愿闻其说，

Huangdi said, "I'd like to know the cause. "

岐伯曰：人所以汗出者，皆生于谷，谷生于精，

Qibo answered, "Sweating comes from Essence transformed from food.

今邪气交争于骨肉而得汗者，是邪却而精胜也。

Sweating during the combat between Evil-Qi and Healthy-Qi) indicates back away of Evil and domination of Essence.

精胜则当能食而不复热； When Essence is in domination, the patients should be able to eat food and fever should not recur.

复热者邪气也，汗者精气也，今汗出而辄复热者，是邪胜也，不能食者，精无俾也。

The recurrence of fever indicates the retention of Evil qi and sweating indicates the domination of Essence-Qi. Recurrence of fever after sweating indicates the domination of Evil and anorexia indicates lack of Essence.

病而留者，其寿可立而倾也。

Retention of e Evil endangers the life of the patients.

且夫热论曰：汗出而脉尚躁盛者死。

Discussion on Febrile Disease says that the disease marked by sweating and restless pulse is incurable.

今脉不与汗相应，此不胜其病也，其死明矣。

Now the pulse state does not correspond to sweating.  his is a sign that Essence-Qi) fails to overpower Evil, inevitably leading to death.

狂言者是失志，失志者死,

Delirious speech is a sign of mental derangement inevitably leading to death.

今见三死，不见一生，虽愈必死也。

Since there are three signs of death and no signs of life, the patients will inevitably die even if their conditions are improved. "

帝曰：有病身热汗出烦满，烦满不为汗解，此为何病？

Huangdi asked, "What is the disease marked by fever, sweating and restless which is not relieved after sweating?"

岐伯曰：汗出而身热者风也，汗出而烦满不解者厥也，病名曰风厥。

Qibo answered, "Sweating with fever is caused by wind and sweating with restless is caused by reverse flow of Qi. This disease is called Fengjue. "