治内，外者治外。正气微者调补之，其次平定之，邪气盛者辟夺之，或汗之，或下之，或寒热温
凉，衰之以属，逆治从治，各随其所利而行之，谨道如法，万举万全，使气血中正和平，而长有其天命矣。
帝曰∶善。
详明天道，合于人身，反复言之，诚为至真要论，帝故善之，不复问也。
下凡七篇，皆黄帝语于雷公。着至教者，雷公请帝着为至教，开示诸臣，传于后世也。黄帝继神农而
立极，故曰上通神农。黄帝上通神农，神农上通伏羲，故曰拟于二皇。盖伏羲知天，神农知
地，黄帝知人，三才之道，一脉相传，故曰而道。上知天文，下知地理，中知人事，且以知天下，何难别阴
阳，应四时，合之五行。帝从雷公之请，着为至教，备言三阳如天，阴阳偏害之理。公未悉知，诚切研求，是以
此下复有《示从容》，《疏五过》，《征四失》，《阴阳类》，《方盛衰》，《解精微》，开示雷公，皆至教也。
黄帝坐明堂，召雷公而问之曰∶子知医之道乎？
《黄帝素问》九卷，计八十一篇，上凡七十四篇，皆访诸岐伯阐明医道。此下七篇，则召雷公而证
明其道也。
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。
别，音逼，下俱同。诵而能解，知其义矣。由解而别，别而明，明而彰，可以互为阐明，今也未能。
但足以治群僚之平等，为之讲论，不足以至侯王之尊贵，为之彰明也。
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，上通神农，着至教，拟于二皇。
上古树八尺之臬，参日影之斜正长短，以定四时，故愿得受树
天之度，以定四时之阴阳。即以四时阴阳，合之星辰日月，分别明
辨，以彰玑衡之经术。使后世益明四时阴阳日月星辰之理，此上天之道，自古为然。故曰∶上通神农，愿得着
为至教，不但上通神农，且拟于二皇，二皇伏羲神农也。此伏羲神农黄帝之书，谓之三坟，一脉相传，言大道也。
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，医道论篇，可传后世，可以为宝。
帝善其请，着为至教，因以名篇，故曰无失之。雌雄者，阴阳之谓也。阳在表，阴在里，阳在上，阴
在下，此皆阴阳表里上下，犹之雌雄之相为输应也。而阴阳之道，可以上知天文，下知地理，中知人事。天文
地理人事，其道相通，故可以长久。以此三才相合之道，教于众庶，亦不疑殆。故着医道之论以成篇。可
传后世，可以为宝，当守之而弗失也。
雷公曰∶请受道，讽诵用解。
请受天文、地理、人事之道，口讽诵而心用解，终身弗失。
帝曰∶子不闻阴阳传乎？
传，去声。《阴阳传》，上古书也。着之篇什，岂不闻乎？知《阴阳传》，则知天文、地理、人事之道矣。
曰∶不知。
公欲受教于帝，故曰不知。
曰∶夫三阳，天为业，上下无常，合而病至，偏害阴阳。
阴阳之道，由阴而至于阳，从一而至于三。三阳者，太阳也。太阳为阳之极，极则无以加。故夫三阳，
以天为业，业，功业也。三阳功业如天也。天气在上，时行乎下，故上下无常。上下之气，
合而病至，则偏害阴阳，谓独阳无阴，不得其平，阴阳偏害也。
雷公曰∶三阳莫当，请闻其解。
偏害阴阳，则三阳之气，莫可以当。故曰三阳莫当，请闻其解。
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，外无期，内无正，不中经纪，诊无上下，以书别。
中，去声。诸阳之气，归于三阳。故三阳为病，而三阳独至者，是三阳合诸阳之气而并至也。并至，如风
雨之莫当，故并于上则为巅疾，而阳亢无阴。并于下，则为漏病，而阴盛无阳，不但上下莫当，其内外亦莫可
当。并于外，则外无期，譬于堕溺，不可为期。并于内，则内无正，神转不回，回则不转，乃失其正。内无
期，外无正，则不中经脉之纪，上巅疾，下漏病，则诊无上下。书犹志也。别，不同也。所以志别，而
不同于寻常之病也。
雷公曰∶臣治疏愈，说意而已。
说，作悦。治，理也。疏，远也。谓理治其言，疏远愈甚，不
过悦其大意而已。公为此言，欲帝彰明较着以为至教也。
帝曰∶三阳者，至阳也。积并则为惊。病起疾风，至如霹雳，
九窍皆塞，阳气滂溢，干嗌喉塞。并于阴，则上下无常，薄为肠 。
阳至于三，极无以加。故三阳者，至阳也。诸阳之气，归于三阳，故积并则为惊。其病之起，有如疾风。
其病之至，一如霹雳，疾风霹雳，则九窍皆塞。阳气滂溢，九窍皆塞而病于上，其嗌则
干，其喉则塞。阳气滂溢而病于下，则阳并于阴，阳在上，并于阴，则上下无常，而薄为肠 。
此谓三阳直心，坐不得起卧者，便身全，三阳之病，且以知天
下，何以别阴阳，应四时，合之五行。
三阳之气如天，心为君主如日，此三阳积并为病，谓之三阳直心。三阳直心，亢害已极，故坐不得起卧。
不得起卧者，不能开阖也，不能开阖，便身全，三阳之病。盖太阳主开，阳明主阖，少阳主枢，而司开阖。
是知直心之三阳，太阳也。不得起卧之三阳，太阳、阳明、少阳也。天下之大，阳气主之，知直心之三阳，
开阖枢之三阳，且以知天下，何难以别阴阳，应四时，而合之五行。帝为此言，着至教也。
雷公曰∶阳言不别，阴言不理，请起受解，以为至道。
至教之传，非语言文本可尽。故言此以深求之。阳，犹明也∶阴，犹隐也。明言之，不能如黑白之别。隐
言之，不能如经论之理，其中更有精微，请起受解，以为至道焉。
帝曰∶子若受传，不知合至道，以惑师教。语子至道之要，病
伤五脏，筋骨以消。子言不明不别，是世主学尽矣。
语，去声。帝之着教，言浅旨深，皆至道也。故曰∶子若受传，不知以余言而合至道，心有所疑，以
惑师教。此外欲更语子至道之要。必至病伤五脏，而筋骨以消，身且不保，何以授教。公云阳言不别，阴言
不理。故曰∶子言不明不别，是斯世主教之学尽矣。何以传为，谓至教已着，无庸复言也。
肾且绝，惋惋日暮，从容不出，人事不殷。
从，音聪。余篇从容俱同。史臣记雷公殚心帝教，而深思弗释也。公闻帝教，既竭心思，求之不得，中
心如焚，一似肾且绝，而不上济其心者。惋惋，惊叹貌，惊叹至教之深。至于日暮，犹居明
堂。从容不出，一切人事不殷，殷，犹勤也。此雷公殚心至教，而诚切研求也。
治疗内在脏腑的病证，就治其内；治疗体表经络的病证，就治其外。正气虚弱的，予以调补；其次予以平定调和；邪气盛实的，予以驱除攻伐，或者用发汗法，或者用泻下法，或者根据病证的寒热温凉属性，选用相应的药物使其衰减，采用逆治或从治的方法，各自顺应病情而施治，谨慎地遵循法则，这样就能万无一失，使气血恢复中正平和的状态，从而长久地享有天赋的生命。
黄帝说：“好。”
详细阐明天道，并与人体相应，反复论述，这确实是至关重要的理论，所以黄帝称赞它，不再提问了。
以下凡七篇，都是黄帝对雷公说的话。“着至教”的意思是，雷公请求黄帝将这些内容著录为至高无上的教诲，开示给各位臣属，并流传于后世。黄帝继承神农氏而确立极则，所以说“上通神农”。黄帝上通神农，神农上通伏羲，所以说“拟于二皇”。大概伏羲知晓天理，神农知晓地理，黄帝知晓人事，三才之道一脉相承，所以说“而道”。上知天文，下知地理，中知人事，并且以此推知天下，辨别阴阳、顺应四时、契合五行有什么困难呢？黄帝应雷公的请求，将其著录为至高教诲，详尽阐述了三阳如天一般，以及阴阳偏颇危害的道理。雷公未能完全理解，诚恳地深入研究，因此在此之后又有《示从容》、《疏五过》、《征四失》、《阴阳类》、《方盛衰》、《解精微》等篇，用来开导雷公，这些都是至高教诲。
《黄帝素问》共九卷，总计八十一篇。前七十四篇，都是黄帝向岐伯咨询以阐明医道。接下来的七篇，则是黄帝召见雷公来验证其道。
雷公回答说：“我能诵读并大致理解，理解了但不能分辨，能分辨但不能明晰，能明晰但不能显扬。这些知识足以治理群臣僚属，不足以应对侯王的尊贵。”
“别”，读音同“逼”，下文相同。能够诵读并理解，是知道了其中的义理。由理解进而分辨，由分辨进而明晰，由明晰进而显扬，可以互相阐发说明，现在却还做不到。仅仅足以治理群臣之间的平等关系，为他们讲论道理，不足以应对侯王的尊贵，为他们显扬阐明大道。
“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，上通神农，着至教，拟于二皇。”
上古时期树立八尺高的表（测影杆），参照日影的倾斜、端正、长短，来确定四季，所以我希望得到测定天体运行的度数，以确定四季的阴阳变化。并将四季阴阳，与星辰日月相结合，分别明辨，以彰显观测仪器（玑衡）的经典技艺。使后世更加明了四季、阴阳、日月、星辰的道理，这是上天的道，自古就是这样。所以说“上通神农”，希望将其著录为至高教诲，不仅上通神农，而且比配于二皇，二皇指的是伏羲和神农。这伏羲、神农、黄帝的书，称为《三坟》，一脉相承，讲述的是大道。
黄帝说：“好。不要丢失这些道理，这都是关于阴阳、表里、上下、雌雄相互输注对应的规律。掌握这个道，上知天文，下知地理，中知人事，可以长久运用，用来教导百姓，也不会产生疑惑和危险。医道的论述篇章，可以流传后世，可以作为珍宝。”
黄帝称赞他的请求，将其著录为至高教诲，因此用此命名篇章，所以说“不要丢失这些道理”。“雌雄”指的就是阴阳。阳在表，阴在里；阳在上，阴在下，这些都是阴阳、表里、上下，就像雌雄之间相互输注对应一样。而阴阳之道，可以上知天文，下知地理，中知人事。天文、地理、人事，它们的道是相通的，所以可以长久运用。用这三才相合的道，教导普通百姓，也不会产生疑惑和危险。所以著述医道的论述成篇。可以流传后世，可以作为珍宝，应当坚守而不丢失。
请求接受天文、地理、人事的道，口中讽诵，心中理解，终身不丢失。
“传”，去声。《阴阳传》是上古的书。写在篇章里，难道没听说过吗？知道《阴阳传》，就知道天文、地理、人事的道了。
雷公说：“不知道。”
黄帝说：“三阳，以天为事业，上下无常，合而病至，偏害阴阳。”
阴阳之道，由阴至于阳，从一至于三。三阳，就是太阳。太阳是阳的极致，极致就没有什么能再增加了。所以三阳，以天为事业，“业”指功业。三阳的功业如同天一样。天气在上，运行于下，所以上下无常。上下之气，结合而导致疾病发生，就会偏害阴阳，意思是独阳无阴，不得平衡，这就是阴阳偏害。
如果偏害阴阳，那么三阳之气，没有什么可以抵挡的。所以说“三阳莫当”，请听我解释。
黄帝说：“三阳独至者，是三阳并至，并至如风雨，上为巅疾，下为漏病，外无期，内无正，不中经纪，诊无上下，以书别。”
“中”，去声。诸阳之气，归于三阳。所以三阳发病，如果是三阳独至，就是三阳汇聚诸阳之气而同时到达。同时到达，像风雨一样不可阻挡，所以并于上部则为巅顶之疾，而阳亢无阴。并于下部，则为漏泄之病，而阴盛无阳。不但上下不可阻挡，内外也不可阻挡。并于外部，则外部没有定期（或无法预测），好比堕入水中溺水，无法预期时间。并于内部，则内部没有正道（或失去常态），神机运转不回，回则不转，就失去了正常状态。内无定期，外无正道，就不符合经脉的纲纪。上为巅疾，下为漏病，诊断时就无法区分上下。书，犹记录之意。别，不同也。所以记录下来，不同于寻常的疾病。
雷公说：“臣下的治疗疏远痊愈，只是说说大意罢了。”
“说”，通“悦”。治，治理。疏，远也。意思是梳理治疗的话语，疏远且痊愈更甚，不过只是取悦于大意罢了。雷公说这话，是想让黄帝显扬明确地作为至高教诲。
黄帝说：“三阳，是至阳。积聚合并则导致惊骇。病起如疾风，到来如霹雳，九窍皆闭塞，阳气滂溢，咽喉干燥堵塞。并于阴，则上下无常，迫近肠道导致肠澼。”
阳至于三，极致无可增加。所以三阳是至阳。诸阳之气归于三阳，所以积聚合并则导致惊骇。病的发作，像疾风一样快。病的到来，像霹雳一样猛烈。疾风霹雳，导致九窍都闭塞。阳气滂溢，九窍闭塞并在上部发病，咽喉就干燥，喉咙就堵塞。阳气滂溢并在下部发病，则阳并入阴，阳在上，并入阴，则上下无常，迫近肠道导致肠澼（痢疾或泄泻）。
这叫做三阳直心，坐着不能起身躺卧，身体全受其害，三阳的病，借此可以推知天下，如何辨别阴阳，顺应四时，契合五行。
三阳之气像天，心为君主像日，这三阳积聚合并致病，叫做三阳直心。三阳直心，亢盛为害已到极点，所以坐着不能起身躺卧。不能起身躺卧，是因为不能开阖。不能开阖，全身都受到损害，这是三阳的病。大概太阳主开，阳明主阖，少阳主枢，主管开阖。由此可知，直心的三阳，是指太阳。不能起身躺卧的三阳，是指太阳、阳明、少阳。天下之大，阳气主宰它，知道直心的三阳，开阖枢的三阳，借此可以推知天下，辨别阴阳、顺应四时、契合五行有什么困难呢？黄帝说这些话，是为了著录至高教诲。
雷公说：“阳言不能分辨，阴言不能理清，请允许我起身接受解释，将其作为至道。”
至高教诲的传承，不是语言文本所能穷尽的。所以说这话以深入探求。阳，犹明也；阴，犹隐也。明言出来，不能像黑白那样分明。隐晦地说，不能像经典论述那样有条理，其中还有精微之处，请允许我起身接受解释，将其作为至道。
黄帝说：“你若接受了传记，不知道结合至道，就会迷惑老师的教诲。告诉你至道的要点，病伤五脏，筋骨消损。你言语不明不辨，是世间的君主学问已尽了。”
“语”，去声。黄帝著录教诲，言辞浅显旨意深远，都是至道。所以说：“你若接受了传记，不知道用我的话去结合至道，心里有疑惑，从而迷惑老师的教诲。”此外想再告诉你至道的要点。必然会导致病伤五脏，筋骨消损，身体都不能保全，怎么还能传授教诲呢？雷公说阳言不能分辨，阴言不能理清。所以说：“你言语不明不辨，是世间主教者的学问已尽了。”既然至教已经著录，无需再多言了。
“从”，音聪。其余篇章中的“从容”意思相同。史官记载雷公尽心于帝王的教诲，深思而不能释怀。雷公听到帝王的教诲，既已竭尽心思，寻求却得不到，内心如火焚般焦急，好像肾气将要断绝，不能上济于心。惋惋，惊叹的样子，惊叹至高教诲的深奥。直到日暮，仍待在明堂。从容不出，一切人事都不殷勤，“殷”犹勤也。这是雷公尽心于至高教诲，诚恳地深入研究。
Treatment of internal disorders focuses on the interior; treatment of exterior disorders focuses on the exterior. For deficiency of Zhengqi (Vital Qi), employ regulation and tonification; next, employ stabilization and harmonization. For excess of Xieqi (Pathogenic Qi), employ expulsion and removal, either through sweating methods or purgative methods, or according to the cold, heat, warm, or cool nature of the condition, use corresponding substances to reduce it. Employ contrary or compliant treatments, each adapted to what is beneficial for the specific situation. Carefully follow the Dao and methods, and every action will be successful, restoring Qi and Blood to a state of balance and harmony, thereby allowing one to long preserve their natural lifespan.
The Yellow Emperor said: "Excellent."
Detailed elucidation of the Heavenly Dao, aligned with the human body, repeated in discussion, truly constitutes the essential theory of utmost importance. Therefore, the Yellow Emperor praised it and did not ask further questions.
The following seven chapters are all dialogues between the Yellow Emperor and Lei Gong. "Zhe Zhi Jiao" (Establishing Supreme Teachings) means that Lei Gong requested the Yellow Emperor to record these teachings as supreme doctrines, to instruct the ministers, and transmit them to future generations. The Yellow Emperor succeeded Shennong and established the ultimate principle, hence it is said he "connects upward with Shennong." The Yellow Emperor connects upward with Shennong, and Shennong connects upward with Fuxi, hence it is said he "is comparable to the Two Emperors." Generally, Fuxi understood Heaven, Shennong understood Earth, and the Yellow Emperor understood Humanity. The Dao of the Three Powers (Heaven, Earth, Humanity) is transmitted in a single lineage, hence it is said "and the Dao." Knowing astronomy above, geography below, and human affairs in the middle, and using this to understand the world, how difficult would it be to distinguish Yin and Yang, respond to the Four Seasons, and align with the Five Elements? The Yellow Emperor, at Lei Gong's request, established these as supreme teachings, elaborating on the principle that San Yang (Three Yang) is like Heaven, and the harm caused by Yin-Yang imbalance. Lei Gong did not fully understand, so he sincerely studied and sought answers. Thus, following this, there are chapters such as *Shi Cong Rong* (Showing Composure), *Shu Wu Guo* (Analyzing Five Errors), *Zheng Si Shi* (Verifying Four Failures), *Yin Yang Lei* (Categories of Yin and Yang), *Fang Sheng Shuai* (Methods of Excess and Deficiency), and *Jie Jing Wei* (Explaining Subtle Secrets), used to instruct Lei Gong; all are supreme teachings.
The Yellow Emperor sat in the Ming Tang (Bright Hall), summoned Lei Gong, and asked him: "Do you understand the Dao of Medicine?"
The *Huangdi Suwen* (Yellow Emperor's Inner Canon: Basic Questions) consists of nine volumes and eighty-one chapters in total. The first seventy-four chapters involve the Yellow Emperor consulting Qibo to elucidate the Dao of Medicine. The following seven chapters involve the Yellow Emperor summoning Lei Gong to verify his understanding of the Dao.
Lei Gong replied: "I can recite and roughly understand, but upon understanding, I cannot distinguish; upon distinguishing, I cannot clarify; upon clarifying, I cannot manifest. This knowledge is sufficient to govern officials, but insufficient for nobles and kings."
"Distinguish" (Bie) is pronounced like "bi," as in the text below. Being able to recite and understand means knowing the meaning. From understanding to distinguishing, from distinguishing to clarifying, from clarifying to manifesting, one can mutually elaborate and explain. Currently, this has not been achieved. It is only sufficient to manage the equality among officials, providing lectures for them, but insufficient to address the dignity of nobles and kings, manifesting and clarifying the Great Dao for them.
"I wish to receive the measurement of Heaven, the Yin and Yang of the Four Seasons, combine them with stars, and compare them with the sun and moon, to illuminate the classic arts, making them clearer for future generations, connecting upward with Shennong, establishing supreme teachings, and comparing with the Two Emperors."
In ancient times, an eight-chi gnomon was erected to observe the slant, straightness, length, and shortness of the sun's shadow to determine the four seasons. Therefore, I wish to receive the measurement of Heaven to determine the Yin and Yang of the four seasons. By combining the Yin and Yang of the four seasons with stars and the sun and moon, and carefully distinguishing them, we can illuminate the classic arts of astronomical instruments (Ji Heng). This will make future generations more clear about the principles of the four seasons, Yin and Yang, sun, moon, and stars. This is the Dao of Heaven, which has been so since ancient times. Hence it is said "connecting upward with Shennong," wishing to establish supreme teachings, not only connecting upward with Shennong but also comparing with the Two Emperors, namely Fuxi and Shennong. The books of Fuxi, Shennong, and the Yellow Emperor are called the *San Fen* (Three Burials/Films), transmitted in a single lineage, speaking of the Great Dao.
The Yellow Emperor said: "Excellent. Do not lose this. These are all about the mutual transmission and response of Yin and Yang, exterior and interior, upper and lower, male and female. Grasping this Dao, knowing astronomy above, geography below, and human affairs in the middle, allows for longevity. Teaching the masses with this will not lead to doubt or danger. The treatises on the Dao of Medicine can be transmitted to future generations and can be treasured."
The Yellow Emperor praised his request, established it as a supreme teaching, and thus named the chapter, saying "do not lose this." "Male and Female" refers to Yin and Yang. Yang is in the exterior, Yin is in the interior; Yang is above, Yin is below. These are all about Yin and Yang, exterior and interior, upper and lower, just as male and female mutually transmit and respond. The Dao of Yin and Yang allows one to know astronomy above, geography below, and human affairs in the middle. Astronomy, geography, and human affairs share the same Dao, so they can be applied for a long time. Using this Dao of the integration of the Three Powers to teach the common people will not lead to doubt or danger. Therefore, treatises on the Dao of Medicine were written into chapters. They can be transmitted to future generations and can be treasured; one should guard them and not lose them.
Lei Gong said: "Please allow me to receive the Dao, reciting it orally and understanding it mentally."
Requesting to receive the Dao of astronomy, geography, and human affairs, reciting it with the mouth and understanding it with the heart, never losing it throughout life.
The Yellow Emperor said: "Have you not heard of the *Yin Yang Zhuan* (Treatise on Yin and Yang)?"
"Zhuan" is pronounced with the departing tone. The *Yin Yang Zhuan* is an ancient book. Written in chapters, have you not heard of it? Knowing the *Yin Yang Zhuan* means knowing the Dao of astronomy, geography, and human affairs.
Lei Gong said: "I do not know."
Since Lei Gong wished to learn from the Yellow Emperor, he said he did not know.
The Yellow Emperor said: "San Yang (Three Yang) takes Heaven as its function. Its movement up and down is without constant pattern. When combined, disease arises, harming Yin and Yang unevenly."
The Dao of Yin and Yang proceeds from Yin to Yang, from One to Three. San Yang is Tai Yang (Greater Yang). Tai Yang is the extreme of Yang; at the extreme, nothing can add more. Thus, San Yang takes Heaven as its function. "Function" (Ye) means achievement. The achievement of San Yang is like Heaven. Heavenly Qi is above, moving downwards, so its movement up and down is without constant pattern. When the Qi up and down combines to cause disease, it harms Yin and Yang unevenly, meaning solitary Yang without Yin, lacking balance, which is the uneven harm of Yin and Yang.
Lei Gong said: "San Yang is unstoppable; please hear my explanation."
If Yin and Yang are harmed unevenly, then the Qi of San Yang is unstoppable. Hence it is said "San Yang is unstoppable"; please hear my explanation.
The Yellow Emperor said: "When San Yang arrives alone, it is because San Yang arrives together. Arriving together is like wind and rain. Above, it causes diseases of the vertex; below, it causes leakage diseases. There is no regularity in the exterior, no correctness in the interior. It does not conform to the meridians' discipline. Diagnosis finds no distinction between upper and lower; it is distinguished by records."
"Zhong" is pronounced with the departing tone. All Yang Qi converges into San Yang. Therefore, when San Yang causes disease, if San Yang arrives alone, it is because San Yang gathers the Qi of all Yang and arrives together. Arriving together is like wind and rain, unstoppable. Thus, merging above causes diseases of the vertex, with Yang hyperactivity and no Yin. Merging below causes leakage diseases, with Yin excess and no Yang. Not only is it unstoppable up and down, but also inside and out. Merging externally means there is no regularity in the exterior, like falling into water drowning, impossible to predict timing. Merging internally means there is no correctness in the interior; the Shen (Spirit) turns and does not return; if it returns, it does not turn, thus losing its correct state. With no regularity inside and no correctness outside, it does not conform to the discipline of the meridians. Diseases of the vertex above and leakage below mean diagnosis cannot distinguish upper and lower. "Book" here means record. "Bie" means different. So it is recorded as different from ordinary diseases.
Lei Gong said: "My treatment is distant and healing; I merely speak to please the general idea."
"Shuo" is synonymous with "Yue" (please/joy). "Zhi" means manage/treat. "Shu" means distant. It means managing the words of treatment, keeping distance, and healing further, merely pleasing the general idea. Lei Gong said this, wanting the Yellow Emperor to clearly manifest it as a supreme teaching.
The Yellow Emperor said: "San Yang is Extreme Yang. Accumulation and merging cause fright. The disease starts like a swift wind, arrives like thunderbolt. The nine orifices become blocked, Yang Qi overflows, causing dryness and blockage of the throat and pharynx. Merging into Yin, it becomes irregular up and down, pressing into the intestines causing dysentery."
Yang reaching Three is the extreme, adding nothing more. Thus San Yang is Extreme Yang. All Yang Qi converges into San Yang, so accumulation and merging cause fright. The onset of the disease is like swift wind. Its arrival is like a thunderbolt. Swift wind and thunderbolt cause the nine orifices to block. Yang Qi overflows, blocking the nine orifices and causing disease above; the pharynx becomes dry, the throat becomes blocked. Yang Qi overflows and causes disease below, so Yang merges into Yin. Yang is above, merging into Yin, becoming irregular up and down, pressing into the intestines causing dysentery.
This is called San Yang directly affecting the Heart. Sitting without ability to rise or lie down, the whole body suffers. From San Yang diseases, one can infer the world. How difficult is it to distinguish Yin and Yang, respond to the Four Seasons, and align with the Five Elements?
San Yang Qi is like Heaven; the Heart, the Monarch, is like the Sun. When San Yang accumulates and merges to cause disease, it is called San Yang directly affecting the Heart. San Yang directly affecting the Heart, hyperactivity and harm reach the extreme, so one sits unable to rise or lie down. Inability to rise or lie down means inability to open and close. Inability to open and close causes the whole body to suffer; this is a San Yang disease. Generally, Tai Yang governs opening, Yang Ming governs closing, and Shao Yang governs the pivot, managing opening and closing. Thus, knowing San Yang directly affecting the Heart refers to Tai Yang. Knowing San Yang unable to rise or lie down refers to Tai Yang, Yang Ming, and Shao Yang. The vast world is governed by Yang Qi. Knowing San Yang directly affecting the Heart, and the San Yang of opening, closing, and pivoting, allows one to infer the world. How difficult is it to distinguish Yin and Yang, respond to the Four Seasons, and align with the Five Elements? The Yellow Emperor said this to establish supreme teachings.
Lei Gong said: "Speaking of Yang, distinctions are unclear; speaking of Yin, logic is unmanageable. Please allow me to rise and receive explanations, regarding them as the Supreme Dao."
The transmission of supreme teachings cannot be fully captured by language and text. Thus, this statement is made to seek deeply. Yang is like brightness; Yin is like concealment. Speaking brightly, distinctions are not clear as black and white. Speaking obscurely, logic is not clear as in classics. There are subtleties within. Please allow me to rise and receive explanations, regarding them as the Supreme Dao.
The Yellow Emperor said: "If you accept the transmission but do not combine it with the Supreme Dao, you will confuse the teacher's instruction. I tell you the essence of the Supreme Dao: disease injures the Five Zang Organs, and sinews and bones waste away. Your speech is unclear and undistinguished; this means the learning of rulers of the world is exhausted."
"Yu" is pronounced with the departing tone. The Yellow Emperor's teachings are superficial in words but profound in meaning, all being the Supreme Dao. Hence it is said: "If you accept the transmission but do not use my words to combine with the Supreme Dao, having doubts in your heart, you will confuse the teacher's instruction." Furthermore, I wish to tell you the essence of the Supreme Dao. It inevitably leads to disease injuring the Five Zang Organs, wasting sinews and bones, endangering life itself. How can teaching be imparted? Lei Gong said Yang distinctions are unclear and Yin logic is unmanageable. Hence it is said: "Your speech is unclear and undistinguished; this means the learning of those who teach the world is exhausted." Since the Supreme Teaching has been established, no need to speak further.
Kidney Qi is about to perish. Worried until dusk, remaining composed and not leaving, human affairs are not diligent.
"Cong" is pronounced like "cong." "Cong Rong" in other chapters has the same meaning. The historian recorded Lei Gong devoting his heart to the Emperor's teachings, thinking deeply without release. Hearing the Emperor's teachings, Lei Gong exhausted his mind and heart, seeking but not finding. His heart burned like fire, as if Kidney Qi was perishing and could not ascend to nourish the Heart. "Wan Wan" describes a look of astonishment, astonished by the depth of the supreme teaching. Until dusk, he remained in the Bright Hall. Remaining composed and not leaving, all human affairs were not diligent ("Yin" means diligent). This shows Lei Gong devoting his heart to the supreme teaching and sincerely studying it.