灵枢·师传 Miraculous Pivot·The Master's Teachings
黄帝曰：“余闻先师，有所心藏，弗著于方，余愿闻而藏之，则而行之。The Yellow Emperor said: "I have heard from my former teacher that he had some profound knowledge hidden in his heart but did not record it in medical formulas. I would like to hear about it and keep it in my mind, and then put it into practice.
黄帝说：”我听说前辈老师有很多心得秘密，没有记载在书籍里，我想了解它们而将它们保存下来，作为准则加以推广实行。
上以治民，下以治身，使百姓无病，上下和亲，德泽下流，子孙无优，传于后世，无有终时。可得闻乎？”By doing so, it can be used to treat the common people above and to cultivate one's own body below, making the common people free from diseases, ensuring harmony between the superiors and the inferiors, spreading benevolence and virtue downward, leaving no worries for the descendants, and passing it on to future generations without end. May I hear about it?"
上可以统治百姓，下可以修养自身，使百姓没有疾病，统治者和百姓相互和睦友爱，美德流传后代，使得子孙继承优良传统而无忧，这样的状态流传百世，没有终止之时。所有这些我可以了解吗？“
岐伯曰："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。Qi Bo said: "What a profound question! Whether it is governing the people or governing oneself, treating others or treating oneself, dealing with minor matters or major affairs, governing a country or a family, none can be successfully managed by going against the proper way. One can only succeed by following the natural order.
岐伯说：“你问的是很深远的问题啊！统治百姓和修养自身，统治那里和统治这里，处理小事和处理大事，治理国家和治理家庭，从来没有逆其情而能治理好的，只有顺其情才能治理得好。
顺者，非独阴阳脉论气之逆顺也，百姓人民皆欲顺其志也。"By "following", it does not merely refer to the smooth or adverse flow of yin and yang, the qi in the meridians and collaterals, but also means that all the common people wish to have their wills fulfilled."
顺其情，不只是阴阳、经脉、营卫之气的顺逆，人民百姓也都希望能顺从他们的意愿。”
黄帝曰：顺之奈何？The Yellow Emperor said: How should one follow it?
黄帝问：怎样才能做到顺其情呢？
岐伯曰：入国问俗，入家问讳，上堂问礼，临病人问所便。Qi Bo said: When entering a country, inquire about its customs; when entering a household, inquire about its taboos; when entering the hall, inquire about its etiquettes; when facing a patient, inquire about what is convenient for him.
岐伯说：到一国应先问清人家的礼俗，到别人家去应先问清人家的忌讳，登庙堂应先问清见君主的礼节，给人看病应先问清病人的适与不适。
黄帝曰：便病人奈何？The Yellow Emperor asked: How should one act to be beneficial to the patient?
黄帝说：怎样通过了解病人的适与不适来诊察疾病呢？
岐伯曰：“夫中热消瘅，则便寒。寒中之属，则便热。Qi Bo said: "For those with internal heat and wasting-thirst syndrome, they should prefer cold things. For those with cold pathogen invading the interior, they should prefer hot things.
岐伯说：因内热而致多食易饥的消渴病，病人喜欢寒，得寒就会感到舒适。属于寒邪内侵一类的病，病人喜欢热，得到热就会感到舒适。
胃中热，则消谷，令人悬心善饥，脐以上皮热。肠中热，则出黄如糜，脐以下皮寒。When there is heat in the stomach, food is digested quickly, causing one to feel empty in the heart and easily hungry, and the skin above the navel is hot. When there is heat in the intestines, the stool is yellow and mushy, and the skin below the navel is cold.
胃中有热邪积滞，则饮食物容易消化，使病人常有饥饿和胃中空虚难忍的感觉，同时感到脐以上腹部的皮肤发热。肠中有热邪积滞，则排泄黄色如稀粥样的粪便，脐以下小腹部有发热的感觉。
胃中寒，则腹胀。肠中寒，则肠鸣飧泄。When there is cold in the stomach, abdominal distension occurs. When there is cold in the intestines, borborygmus and loose stools are present.
胃中有寒邪积滞，则出现腹胀。肠中有寒邪积滞，则出现肠鸣腹泻及粪便中有不消化的食物。
胃中寒，肠中热，则胀而且泄。胃中热，肠中寒，则疾饥，小腹痛胀。”When there is cold in the stomach and heat in the intestines, there is abdominal distension and loose stools. When there is heat in the stomach and cold in the intestines, one feels hungry quickly and has pain and distension in the lower abdomen."
胃中有寒邪而肠中有热邪的寒热错杂证，则表现为腹胀而兼见泄泻。胃中有热邪而肠中有寒邪的寒热错杂证，则表现为容易饥饿，兼见小腹胀痛。
黄帝曰：胃欲寒饮，肠欲热饮，两者相逆，便之奈何？The Yellow Emperor said: The stomach desires cold drinks while the intestines desire hot drinks. Since their preferences are opposite, how should one deal with this?
黄帝说：胃中有热而欲得寒饮，肠中有寒而欲得热饮，二者相互矛盾，遇到这种情况怎样做才能顺应病情调节饮食呢？
且夫王公大人血食之君，骄恣从欲，轻人而无能禁之，禁之则逆其志，顺之则加其病，便之奈何？治之何先？Moreover, for the princes, dukes, and noblemen who live on rich diets and are arrogant and indulgent, following their own desires, looking down on others and no one can restrain them. If one tries to restrain them, it will go against their wills; if one follows their wills, it will aggravate their diseases. How should one handle this? Which should be treated first?
特别是王公大人和一向肉食的君主，骄恣纵欲，看不起任何人，就无法使他们禁忌一些食物，让他们禁忌不利食物就会拂逆其意愿，顺从他们的欲望则加重其病情，在这种情况下应当如何处置呢？治疗应该先治哪一方面呢？
岐伯曰：人之情，莫不恶死而乐生，告之以其败，语之以其善，导之以其所便，开之以其所苦，虽有无道之人，恶有不听者乎？Qi Bo said: Among human feelings, there is no one who does not dislike death and love life. If you tell them about the harmful consequences, talk to them about the benefits, guide them according to what is convenient for them, and relieve their sufferings, even for those who are unruly, how could they not listen?
岐伯说：愿意生存而害怕死亡，是人之常情，如果把这样做的危害告诉他们，把改变这种做法的好处告诉他们，用适合的方法引导他们，把引起他们痛苦的原因开解掉，如此这般即使有不懂道理的人，又怎么会不听从劝告呢？
黄帝曰：治之奈何？The Yellow Emperor said: How should one treat them?
黄帝说：那怎样进行治疗呢？
岐伯曰：春夏先治其标，后治其本；秋冬先治其本，后治其标。Qi Bo said: In spring and summer, first treat the secondary symptoms and then the root cause; in autumn and winter, first treat the root cause and then the secondary symptoms.
岐伯说：春夏之际，阳气充沛体表，应先治其在外的标病，后治其在内的本病；秋冬之际，精气敛藏于内，应先治其在内的本病，而后治其在外的标病。
黄帝曰：便其相逆者奈何？The Yellow Emperor said: How should one deal with the situation where their preferences are opposite?
黄帝说：对于那种生活习性与病情相矛盾的情况，应当如何处置才合适呢？
岐伯曰：便此者，食饮衣服，亦欲适寒温，寒无凄怆，暑无出汗。Qi Bo said: For those in this situation, in terms of diet, clothing, etc., one should also adjust to the appropriate cold and heat. There should be no excessive cold to make one feel desolate, nor excessive heat to make one sweat.
岐伯说：在这种情况下，要让病人调整饮食起居，顺应天气变化。天冷时，应当加厚衣服而不要着凉；天热时，当减少衣服而不要热得出汗。
食饮者，热无灼灼，寒无沧沧。寒温中适，故气将持，乃不致邪僻也。In terms of diet, the hot food should not be scalding, and the cold food should not be freezing. When the cold and heat are appropriately adjusted, the qi will be maintained in a stable state, and thus no pathogenic factors will invade.
在饮食方面，热天不吃滚烫的食物，冷天不吃寒凉的食物。饮食衣服要寒温适中，这样正气才能内守，才能不使邪气侵入体内。
黄帝曰：《本藏》以身形肢节䐃肉，候五脏六腑之大小焉。今夫王公大人、临朝即位之君而问焉，谁可扪循之而后答乎？The Yellow Emperor said: In the "Ben Zang" chapter, the size of the five zang-organs and six fu-organs is observed through the body shape, limbs, and muscles. Now, for the princes, dukes, and noblemen, and the rulers who ascend the throne and hold court, who can examine them physically and then give an answer?
黄帝说：在《本脏》篇中讲到，根据人的形体、四肢、关节及隆起的肌肉，可以测知五脏六腑的大小。但是如果显贵的王公大人、在位的统治者想知道自己的身体情况，谁又敢扣摸他们的身体进行检查，然后再答复他们呢？
岐伯曰：身形肢节者，脏腑之盖也，非面部之阅也。Qi Bo said: The body shape and limbs are like the cover of the zang-fu organs. It is not the same as observing the face.
岐伯说：形体、四肢、关节是覆盖在五脏六腑的外围组织，和内脏有一定的关系，不能仅通过观察面部的方法来进行推断。
黄帝曰：五脏之气，阅于面者，余已知之矣，以肢节知而阅之，奈何？The Yellow Emperor said: I already know that the qi of the five zang-organs can be observed from the face. But how can one observe and know them through the limbs?
黄帝说：通过诊察面部色泽来推测五脏精气的方法，我已经知道了，那怎样根据形体肢节的情况推测内脏的情况呢？
岐伯曰：五脏六腑者，肺为之盖，巨肩陷咽，候见其外。Qi Bo said: Among the five zang-organs and six fu-organs, the lung is like the cover. With broad shoulders and a sunken throat, its condition can be seen from the outside.
岐伯说：在五脏六腑中，以肺的位置最高，而为五脏六腑的华盖，则可通过肩部的宽厚、咽部的凹陷情况，来测知肺的虚实。
黄帝曰：善。The Yellow Emperor said: Good.
黄帝说：对。
岐伯曰：五脏六腑，心为之主，缺盆为之道，䯏骨有余，以候𩩲骬。Qi Bo said: Among the five zang-organs and six fu-organs, the heart is the master. The supraclavicular fossa serves as the passage. With sufficient iliac bones, one can observe the sternum.
岐伯说：心为五脏六腑的主宰，缺盆为血脉运行的主要通路，观察缺盆两旁肩端锁骨的距离远近，再配合观察胸部剑突骨端的高低，就可以测知胸腔的大小情况（而推知心脏是否搏动有力）。
黄帝曰：善。The Yellow Emperor said: Good.
黄帝说：对。
岐伯曰：肝者主为将，使之候外，欲知坚固，视目小大。Qi Bo said: The liver is like the general. By observing the outside, if one wants to know its firmness, look at the size of the eyes.
岐伯说：肝为将军之官，开窍于目，欲知肝脏的坚固情况，则可以通过观察眼睛的大小明亮来进行判断。
黄帝曰：善。The Yellow Emperor said: Good.
黄帝说：对。
岐伯曰：脾者主为卫，使之迎粮，视唇舌好恶，以知吉凶。Qi Bo said: The spleen is like the defender. By observing its reaction to food intake, look at the condition of the lips and tongue to know the good or bad situation.
岐伯说：脾主捍卫身体健康，用它接受饮食，运送食物精华到身体各部分，观察嘴唇和舌头的色泽的正常与否，来了解脾的健康与否。
黄帝曰：善。The Yellow Emperor said: Good.
黄帝说：对。
岐伯曰：肾者主为外，使之远听，视耳好恶，以知其性。Qi Bo said: The kidney is like the one responsible for the outside. By observing its reaction to distant hearing, look at the condition of the ears to know its nature.
岐伯说：肾主形体骨骼，肾气通耳而影响听力，因此根据耳朵听力的强弱，就可以判断肾脏的虚实。
黄帝曰：善。愿闻六腑之候。The Yellow Emperor said: Good. I would like to hear about the observation methods of the six fu-organs.
黄帝说：对。我还想听你再讲一下测候六腑的方法。
岐伯曰：“六腑者，胃为之海，广骸、大颈、张胸，五谷乃容。Qi Bo said: Among the six fu-organs, the stomach is like the sea. With a broad body frame, a large neck, and an expanded chest, it can accommodate the five grains.
岐伯说：六腑中，胃为水谷之海，是容纳水饮食物的器官，如果脸颊肌肉丰满、颈部粗壮、胸部宽阔，胃容纳水谷的量就多。
鼻隧以长，以候大肠。唇厚、人中长，以候小肠。目下果大，其胆乃横。鼻孔在外，膀胱漏泄。A long nasal passage is used to observe the condition of the large intestine. Thick lips and a long philtrum are used to observe the condition of the small intestine. Prominent lower eyelids indicate a bold and unruly gallbladder. A protruding nose indicates bladder incontinence.
鼻道深长，可以推测大肠的功能正常。口唇厚，人中沟长，可推测小肠的功能正常。眼睛下方的眼袋大，则胆气不下降。鼻孔向上显露，则膀胱不能够正常的存储尿液而致小便漏泄。
鼻柱中央起，三焦乃约，此所以候六腑者也。上下三等，脏安且良矣。“A raised nasal column in the middle indicates a regulated sanjiao. These are the ways to observe the six fu-organs. When the upper, middle, and lower parts are in a balanced state, the zang-organs will be in a stable and healthy condition.
鼻梁中央高起的，则三焦固密功能正常。这些就是用来测候六腑情况的方法。总之，面部的上、中、下三部相等和谐，则内脏功能正常安定而且健康。
