平按∶此篇自篇首至末，见《素问》卷四第十三《移精变气论》篇。
黄帝问于岐伯曰∶余闻古之治病者，唯其移精变气，可祝由而已也；今世治病，毒药
治其内，针石治其外，或愈或不愈何也？（上古之时有疾，但以祝为去病所由，其病即已。今代
之人，苦于针药而疗病不愈者，为是病有轻重？为是方术不妙？平按∶《素问》无于岐伯三字。
古之治病者，者字《素问》无，而已下无也字。）岐伯曰∶往古民人，居禽兽之间，（上古禽兽
多而人少，人在禽兽之间，巢居以避禽兽，故称有巢氏也。平按∶《素问》曰上有对字，人上无民
字。）动作以避寒，阴居以避暑，（以躁胜寒，故动作以避寒。以静胜热，故阴居以避暑。）内
无眷慕之累，外无申宦之形，此恬 之世，邪不能入也，故毒药不治其内，针石不治其外，故可
移精祝由而已也。（既为恬 之世，有性莫不恬 自得。恬然自得，内无眷慕之情； 然至乐，
外无申宦之役。申宦不役于躯，故外物不形；眷慕不劳于志，故内欲不累。内外恬 ，自然泰和，
外邪轻入，何所深哉？是以有病以祝为由，移精变气去之，无假于针药也。平按∶申宦《素问》作
伸官， 作 ，新校正云∶全元起伸作臾。注既袁刻作此。新校正云∶“全元起云∶祝由，南方
神。”）当今世不然，忧患琢其内，苦形伤其外，（眷慕起于心，则忧其内；申宦苦其形，则伤
于外也。平按∶《素问》世上有之字，琢作缘。）又失四时之逆顺、寒暑之宜，贼风数至，阴虚
邪朝夕，内至五脏骨髓，外伤空窍肌肤，故所以小病必甚、大病必死者，故祝由不能已也。黄帝
曰∶善。（夏则凉风以适情，冬则求温以从欲。不领四时逆顺之宜，不根据冬夏寒暑之适，由是贼
风至于腠理，虚邪朝夕以伤体。虚邪伤体，内入脏而客髓，贼风开腠，外客肌以伤窍，所以微疾积
而成大病也。加而致死，苦之针药尚不能愈，况祝由之轻其可遣也。平按∶逆顺《素问》作从逆，
虚上无阴字。）
平按：本篇从篇首到结尾，见于《素问》卷四第十三《移精变气论》篇。
黄帝向岐伯问道：我听说古代治病的人，只要通过转移精神、改变气机，用祝由（一种通过祝说病之原由以解除疾病的疗法）的方法就可以了；现在世人治病，用药物在内调理，用针石在外治疗，有的痊愈有的不痊愈，这是为什么呢？（上古之时人有疾病，只用祝由法去除致病的原因，病就好了。现代的人，苦于针药治疗而病不愈，是因为病情有轻重之分？还是因为医术不高明？平按：《素问》中没有“于岐伯”三个字。古之治病者中的“者”字，《素问》中没有，“而已也”的“也”字也没有。）
岐伯回答说：远古时候的人民，生活在禽兽之间。（上古时期禽兽多而人少，人在禽兽之间居住，住在巢穴中以躲避禽兽，所以称为有巢氏。平按：《素问》中在“上”字前有“对”字，“人”字前没有“民”字。）人们通过活动来躲避寒冷，居住在阴凉处来躲避暑热。（通过躁动来战胜寒冷，所以通过活动来避寒。通过静守来战胜炎热，所以居住在阴凉处以避暑。）内心没有眷恋思慕的牵累，外部没有追求官职的形体劳苦，这是恬淡虚无的时代，邪气不能侵入，所以不用药物在内治疗，不用针石在外治疗，因此可以通过转移精神、祝由的方法治愈。（既然处于恬淡虚无的时代，人的本性无不恬淡自得。恬然自得，内心没有眷恋思慕的情感；安然至乐，外部没有追求官职的役使。追求官职不在身体上役使，所以外物不显形；眷恋思慕不劳累心志，所以内在的欲望不成为负担。内外恬淡虚无，自然达到泰和状态，外邪轻微侵入，能有多深呢？因此有病通过祝由，转移精神、改变气机来去除它，不需要借助针药。平按：“申宦”在《素问》中作“伸官”，“袁”作“臾”，新校正说：全元起本“伸”作“臾”。注疏既已刻作此字。新校正说：“全元起云：祝由，南方神。”）
当今时代却不是这样，忧患在心中雕琢折磨，形体遭受痛苦损伤。（眷恋思慕起于心，则忧愁于内；追求官职使形体受苦，则损伤于外。平按：《素问》中“世”字后有“之”字，“琢”作“缘”。）又违背了四季的逆顺规律、寒暑的适宜之道，贼风（不正之气）多次到来，虚邪（乘虚而入的邪气）早晚侵袭，向内深入五脏骨髓，向外伤害空窍肌肤，所以小病必然加重、大病必然导致死亡，因此祝由也不能治愈了。
黄帝说：好。（夏天有凉风使心情舒适，冬天求温暖以满足欲望。如果不领会四季逆顺的适宜，不根据冬夏寒暑的适意，因此贼风至于腠理，虚邪早晚伤害身体。虚邪伤害身体，向内进入脏腑并客居于髓，贼风打开腠理，向外客居于肌表以伤害孔窍，所以微小的疾病积累而成大病。加上导致死亡，即使是针药之苦尚且不能痊愈，何况是轻浅的祝由法可以遣除吗？平按：“逆顺”在《素问》中作“从逆”，“虚”字上没有“阴”字。）
Ping An: This chapter, from the beginning to the end, is found in Volume 4, Chapter 13 "Yi Jing Bian Qi Lun" (Treatise on Shifting Spirit and Changing Qi) of the *Suwen* (Basic Questions).
Yellow Emperor asked Qibo: I have heard that in ancient times, those who treated diseases could cure them merely by shifting spirit and changing qi through Zhuyou (a therapeutic method involving incantation to explain the cause of illness). In modern times, however, people treat diseases internally with medicinal herbs and externally with needles and stones. Some recover while others do not; why is this? (In ancient times, when people had illnesses, they simply used Zhuyou to remove the cause of the disease, and the illness would resolve. People today suffer from needle and herb treatments but fail to recover; is it because the severity of the disease varies? Or is it because the medical techniques are inadequate? Ping An: The phrase "yu Qibo" does not appear in the *Suwen*. The character "zhe" in "gu zhi zhi bing zhe" is absent in the *Suwen*, and the character "ye" after "er yi ye" is also missing.)
Qibo replied: In ancient times, people lived among beasts and birds. (In antiquity, there were many beasts and few humans. Humans lived among beasts, dwelling in nests to avoid them, hence the title Youshao Shi [Lord of Nests]. Ping An: The *Suwen* includes the character "dui" before "shang", and omits the character "min" before "ren".) They moved about to ward off cold and dwelled in shady places to escape heat. (By being active, one overcomes cold; thus, movement is used to avoid cold. By being still, one overcomes heat; thus, dwelling in shade is used to avoid heat.) Internally, there was no burden of longing and attachment; externally, there was no physical strain from seeking official positions. This was an era of tranquility and emptiness, where pathogenic factors could not enter. Therefore, internal treatment with medicinal herbs and external treatment with needles and stones were unnecessary, and curing through shifting spirit and Zhuyou sufficed. (Since it was an era of tranquility and emptiness, human nature was naturally tranquil and content. Being tranquil and content, there was no emotional attachment internally; being peaceful and joyful, there was no servitude to official duties externally. Seeking office did not enslave the body, so external things did not take shape; longing did not exhaust the will, so internal desires did not become a burden. With both internal and external states being tranquil and empty, natural harmony was achieved. When external pathogens entered slightly, how deep could they go? Thus, for illnesses, one relied on Zhuyou to shift spirit and change qi to eliminate them, without needing needles or herbs. Ping An: "Shen huan" appears as "Shen guan" in the *Suwen*, and "Yuan" appears as "Yu". Xin Zheng Jiao states: Quan Yuanqi's version has "Shen" as "Yu". The commentary is printed as such here. Xin Zheng Jiao states: "Quan Yuanqi says: Zhuyou refers to the Southern God.")
The current era is different. Worries and anxieties torment us internally, and physical suffering damages us externally. (Longing arises in the heart, causing sorrow internally; seeking office causes physical hardship, causing damage externally. Ping An: The *Suwen* adds the character "zhi" after "shi", and changes "zhuo" to "yuan".) Furthermore, people deviate from the proper顺应 (compliance) of the four seasons and the appropriateness of cold and heat. Zefeng (treacherous winds/abnormal climatic factors) arrive frequently, and Xuexie (deficiency pathogens) invade morning and night. They penetrate inward to the five zang organs and bone marrow, and outwardly injure the orifices and skin. Consequently, minor illnesses inevitably worsen, and major illnesses inevitably lead to death. Therefore, Zhuyou alone cannot cure these conditions.
Yellow Emperor said: Excellent. (In summer, cool breezes comfort the temperament; in winter, warmth satisfies desires. If one fails to understand the compliance with the reversal and progression of the four seasons, and does not align with the suitability of winter cold and summer heat, then treacherous winds reach the couli (interstices), and deficiency pathogens harm the body morning and night. Deficiency pathogens harming the body enter inwardly into the zang organs and lodge in the marrow; treacherous winds open the couli and affect the exterior muscles, injuring the orifices. Thus, slight ailments accumulate into major diseases. Adding to this, leading to death, even bitter needles and herbs may fail to cure, let alone the mild method of Zhuyou. Ping An: "Ni shun" appears as "Cong ni" in the *Suwen*, and the character "yin" before "xu" is omitted.)