《刺志论》曰∶气实形实，气虚形虚，此其常也。反此者，病。（形归气，故虚实同焉。形气
相反，故病生。气，脉气。形，身形。）谷盛气盛，谷虚气虚，此其常也，反此则病。（营气
之道，内谷为实，谷入于胃，气传于肺，精者，上行经遂，故谷气虚实，古必同焉。候不相应则为
病也。）脉实血实，脉虚血虚，此其常也。反此则病，（脉者，血之府，故虚实同，反不相应，则
为病也。）如何而反？气虚身热，此谓反也。（气虚为阳气不足当身寒，反身热者，脉气当盛，脉不
盛而身热，证不相符，故为反也。《甲乙经》云∶气盛身热，气虚身热，此为反也。）谷入多
而气少，此谓反也。（谷入于胃，脉道乃行，谷入多而气少者，是胃气不散，故反也。）谷不入而
气多，此谓反也。（胃气外散，肺并之也。）脏盛血少，此谓反也。脉少血多，此谓反也。（经脉行气络
脉受血，经气入络，络受经气，候不相合，故皆反常。）气盛身寒，得之伤寒，气虚身热，得之伤
暑。（伤，谓触冒也。寒伤形故气盛身寒。热伤气，故气虚身热。）
《皮部论》曰∶百病之始生也。必先于皮毛，邪中之，则腠理开，开则入客于络脉。留
而不去，传入于经，留而不去，传入于腑，廪于肠于胃。（廪，积也，聚也。）邪之始，
入于皮也，沂然起毫毛，开腠理，（沂然，恶寒也。起，谓毛起竖也。腠理，谓皮空及纹理也。）其入
于络也，则络脉盛色变，（盛，谓满盛。变，谓易其常也。）其人客于经也。则感虚乃陷下；（经虚
邪入，故曰感虚。脉虚气少，故陷下也。）其留于筋骨之间，寒多则筋挛骨痛，热多则筋弛骨消，
肉灼 破，毛直而败，（挛，急也。弛，缓也。消，烁也。寒则筋急，热则筋缓。寒盛为痛，热盛
为肿。消 者，肉之标，故肉消则 破，毛直而败也。）
The *Ci Zhi Lun* (Treatise on Acupuncture and Qi) states: When Qi is excess, the form is solid; when Qi is deficient, the form is weak. This is the normal state. Deviation from this indicates disease. (Form belongs to Qi, so their deficiency or excess should correspond. If Form and Qi are contrary, disease arises. Here, "Qi" refers to Mai Qi (Pulse Qi), and "Form" refers to Shen Xing (Physical Body).) Abundant food intake leads to abundant Qi, while scarce food intake leads to deficient Qi; this is the normal state. Deviation from this indicates disease. (The pathway of Ying Qi (Nutritive Qi) relies on internal food for substance. Food enters the Stomach, Qi transmits to the Lung, and the refined essence ascends along the Jing Mai (Meridians). Therefore, the deficiency or excess of Gu Qi (Grain Qi) must correspond. If the pulse does not match the symptoms, it is disease.) Excess pulse indicates excess Blood, while deficient pulse indicates deficient Blood; this is the normal state. Deviation from this indicates disease. (The Mai (Vessels) are the residence of Blood, so their deficiency or excess should correspond. If they do not match, it is disease.) How does deviation occur? Deficient Qi with body heat is called deviation. (Deficient Qi implies insufficient Yang Qi, which should result in coldness of the body. If there is instead body heat, the Mai Qi should be flourishing. If the pulse is not flourishing but there is body heat, the signs are inconsistent, hence termed deviation. The *Jia Yi Jing* states: Flourishing Qi with body heat, and deficient Qi with body heat, both constitute deviation.) Consuming much food yet having little Qi is called deviation. (When food enters the Stomach, the Mai Dao (Pulse Channels) begin to flow. Consuming much food yet having little Qi indicates that Wei Qi (Stomach Qi) fails to disperse properly, hence deviation.) Consuming no food yet having excessive Qi is called deviation. (Wei Qi scatters outward, and Fei Qi (Lung Qi) joins it.) Organ Qi being excess while Blood volume is low is called deviation. Pulse being thin while Blood volume is high is called deviation. (Jing Mai (Regular Meridians) transport Qi, while Luo Mai (Collaterals) receive Blood. Jing Qi enters the Luo, and the Luo receives Jing Qi. If the signs do not harmonize, all are considered deviant.) Flourishing Qi with cold body results from Shang Han (Cold Damage); deficient Qi with body heat results from Shang Shu (Summerheat Damage). ("Shang" means exposure or contact. Cold damages the Form, thus causing flourishing Qi with cold body. Heat damages Qi, thus causing deficient Qi with body heat.)
The *Pi Bu Lun* (Treatise on Skin Regions) states: The onset of all diseases begins first in the skin and hair. When pathogenic factors invade, the Li Ji (Intercellular Spaces) open, allowing pathogens to enter the Luo Mai (Collaterals). If they remain without departing, they transmit into the Jing Mai (Meridians); if they remain in the meridians without departing, they transmit into the Fu Organs (Hollow Organs), accumulating in the intestines and stomach. ("Lin" means accumulation.) When pathogens initially enter the skin, one feels aversion to cold, the Hao Mao (Hair/Villi) rise, and the Li Ji open. (Aoran indicates aversion to cold. Qi refers to the rising of the hair. Li Ji refers to the texture of the skin and pores.) When pathogens enter the Luo Mai, the collaterals become full and their color changes. (Sheng means fullness. Bian means alteration from the normal state.) When pathogens lodge in the Jing Mai, invasion occurs only when Zheng Qi (Upright Qi) is deficient; (When Jing Qi is deficient and pathogens invade, it is termed "Gan Xu". A deficient pulse and scanty Qi result in sinking/collapse.) If pathogens remain between the sinews and bones, an excess of Cold causes Jin Luan (Sinew Spasm) and Gu Tong (Bone Pain), while an excess of Heat causes Jin Chi (Sinew Flaccidity) and Gu Xiao (Bone Emaciation), with flesh burning and ulcerating, and hair becoming straight and ruined. (Luan means urgency/spasm. Chi means relaxation/slackness. Xiao means consumption/attrition. Cold causes sinew urgency, Heat causes sinew slackness. Cold excess leads to pain, Heat excess leads to swelling. Xiao is the manifestation of flesh; thus, when flesh emaciates, it ulcerates, and hair becomes straight and ruined.)