自此以后七篇，详文义与前颇不相类，疑是另一手笔也。而此篇尤极浅薄，每以 涩字句，貌为古朴。兹
特摘其稍成文理者，略为一篇，聊存名目而已，不足多读也。
黄帝坐明堂，召雷公而问之曰∶子知医之道乎？（明堂，布政之宫也。）雷公对曰∶诵而颇能解，解而未
能别，别而未能明，明而未能彰，足以治群僚，不足至侯王。（言所知解，但得法守数而已，犹未能深尽精微之妙用也。）
愿得受树天之度，四时阴阳合之，别星辰与日月光，以彰经术，后世益明。（……按∶言欲帝指示天道，以解
后人之迷惑也。）帝曰∶善！无失之。此皆阴阳表里上下雌雄相输应也，而道上知天文，下知地理，中知人事，
可以长久，以教众庶，亦不疑殆。……雷公曰∶请受道，讽诵用解。帝曰∶子不闻阴阳传乎？（传谓古之书传。）
曰∶不知。曰∶夫三阳，天为业，（按∶人身三阳，与天同气，故云天为业也。）上下无常，合而病至，偏害
阴阳。（按∶阳气善动，故无常。阳与阳合，则偏胜而为害。）雷公曰∶三阳莫当，请闻其解。（按∶三阳相合则
势不可当，其解何如。）帝曰∶三阳独至者，是三阳并至，并至如风雨，上为巅疾，下为漏病。（……按∶三
阳者，手三阳足三阳也。人之经脉，手足各有三阴三阳，三阳独至，则纯阳无阴，是独至即并至也，最为暴厉，
故上升则为顶巅之疾，下行则为
二便泄利之病也。）三阳者，至阳也，（按∶合并则至盛。）积并则为惊，病起疾风，至如 砺，九窍皆塞，
阳气滂溢，干嗌喉塞；（火热极也。）并于阴，则上下无常，薄为肠 。（……阴谓脏也，然阳薄于脏为病，亦
上下无常定之诊，若在下为病，便数赤白。）雷公曰∶阳言不别，阴言不理，请起受解，以为至道。
从此以后的七篇，详细考察文义与前文颇为不相似，怀疑是出自另一人之手笔。而这一篇尤其显得浅薄粗陋，常常以生涩的字句，装作古朴的样子。现在特意摘取其中稍微通顺成文的段落，略作整理为一篇，姑且保留其名称而已，不值得过多阅读。
黄帝坐在明堂（古代帝王宣明政教的地方），召见雷公并问他道：“你懂得医学的道理吗？”雷公回答说：“我背诵并能大致理解，理解了但未能辨别细微差别，能辨别但未能阐明精微之处，能阐明但未能显扬光大。这些知识足以治理群臣僚属，却不足以进献给侯王。（意思是所知道和理解的，仅仅掌握了法则和数量而已，还未能深入尽致地掌握精妙的作用。）希望得到您传授效法天道的尺度，结合四时阴阳的变化，辨别星辰与日月之光，以此来彰显经典医术，使后世更加明白。（……按：意思是希望黄帝指示天道，以解除后人的迷惑。）”黄帝说：“好！不要失传。这些都是阴阳、表里、上下、雌雄相互输注对应的关系，向上通晓天文，向下通晓地理，中间通晓人事，可以长久保持，用来教导大众百姓，也不会产生疑惑和危险。”……雷公说：“请让我接受大道，通过讽诵来理解。”黄帝说：“你没听说过《阴阳传》吗？（‘传’指古书的传记或解说。）”雷公说：“不知道。”黄帝说：“三阳（指手足三阳经），以天为事业，（按：人身三阳经之气与天同气，所以说天为事业。）上下没有定常，如果两阳相合而病邪至，就会偏害阴阳。（按：阳气善于变动，所以没有定常。阳与阳相合，就会偏盛而为害。）”雷公说：“三阳之势莫当，请听我解释。（按：三阳相合则气势不可阻挡，它的解释是怎样的？）”黄帝说：“三阳独至的，是三阳并至，并至时像风雨一样猛烈，上行则为巅顶之疾，下行则为漏泄之病。（……按：三阳，指手三阳和足三阳。人的经脉，手足各有三阴三阳，三阳独至，就是纯阳无阴，所谓独至即是并至，最为暴烈凶险，所以上升则为头顶的疾病，下行则为大小便泄利的疾病。）三阳，是至阳（极盛之阳），（按：合并则至极旺盛。）积聚并至则导致惊骇，病起如疾风，急迫如磨刀石，九窍全部闭塞，阳气滂沣四溢，阻塞咽喉；（这是火热极盛的表现。）如果并于阴分，则上下无常，迫近脏腑导致肠中病变。（……阴指脏，然而阳邪迫近于脏致病，也是上下没有定常的诊断，如果在下部发病，则是小便频数、大便赤白痢疾。）”雷公说：“对于阳不能辨别清楚，对于阴不能理清条理，请起身接受解释，以此作为至高之道。”
From this point onward, the following seven chapters differ significantly in textual meaning from the preceding ones, leading to suspicion that they were written by a different hand. This particular chapter is especially superficial and crude, often employing obscure phrasing to feign an archaic simplicity. Here, I specifically extract those passages that possess some coherence, compiling them briefly into one section merely to preserve the title; it is not worth extensive reading.
Huangdi (Yellow Emperor) sat in the Mingtang (the palace for promulgating government policies), summoned Leigong, and asked him, saying: "Do you understand the principles of medicine?" Leigong replied: "I have recited and can roughly comprehend, comprehended but cannot distinguish subtleties, distinguished but cannot clarify profoundly, clarified but cannot manifest fully. This knowledge is sufficient to govern officials, but insufficient for feudal lords. (Meaning what I know and understand only grasps the rules and numbers, yet fails to deeply exhaust the subtle applications.) I wish to receive the measure of Heaven, integrate it with the Yin and Yang of the four seasons, distinguish the stars and the light of the sun and moon, thereby illuminating the classic medical arts so that future generations may understand better. (...Note: Meaning he desires the Emperor to indicate the Way of Heaven to resolve the confusion of later people.)" Huangdi said: "Good! Do not lose it. These are all matters of mutual transmission and correspondence among Yin and Yang, exterior and interior, above and below, and male and female. By knowing astronomy above, geography below, and human affairs in the middle, one can endure long, teach the common people, and avoid doubt or danger." ... Leigong said: "Please let me receive the Dao and understand it through recitation." Huangdi said: "Have you not heard of the *Zhuan* on Yin and Yang? ('Zhuan' refers to ancient commentaries or biographies.)" Leigong said: "I do not know." Huangdi said: "The Three Yang channels take Heaven as their function. (Note: The Three Yang channels in the human body share Qi with Heaven, hence 'Heaven as function'.) They move up and down without constancy; when two Yangs combine and pathogenic factors arrive, they disproportionately harm Yin and Yang. (Note: Yang Qi is prone to movement, hence no constancy. When Yang combines with Yang, it becomes excessive and harmful.)" Leigong said: "The momentum of the Three Yang is irresistible; please hear its explanation. (Note: When the Three Yang combine, their momentum is unstoppable; what is the explanation?)" Huangdi said: "When the Three Yang arrive alone, it means the Three Yang arrive together. Their arrival is like wind and rain [violent]. Ascending, it causes diseases of the vertex; descending, it causes leakage diseases. (...Note: The Three Yang refer to the three Yang channels of the hands and the three Yang channels of the feet. In human meridians, hands and feet each have three Yin and three Yang. If the Three Yang arrive alone, there is pure Yang without Yin. 'Arriving alone' implies 'arriving together', which is most violent and severe. Thus, ascending leads to diseases of the crown, and descending leads to diseases of fecal and urinary incontinence.] The Three Yang are Supreme Yang. (Note: When combined, they reach extreme abundance.) Accumulation and combination lead to fright; the disease arises like a sudden gale, urgent as a whetstone, blocking all nine orifices. Yang Qi surges excessively, obstructing the throat and pharynx; (This indicates extreme heat and fire.) If it merges with Yin, it moves up and down without constancy, pressing upon the Zang organs causing intestinal lesions. (...Yin refers to the Zang organs. However, when Yang pathogenic factors press upon the Zang to cause disease, it also presents as diagnoses without fixed location. If the disease manifests in the lower part, it involves frequent urination and red/white dysentery.)" Leigong said: "I cannot clearly distinguish Yang, nor can I logically organize Yin. Please rise and accept the explanation, regarding it as the Supreme Dao."