《宣明五气篇》曰∶五气所病，心为噫，（象火炎上，烟随焰出，心不受秽，故噫出之。）
肺为咳，（象金坚劲，扣之有声，邪击于肺，故为咳也。）肝为语，（象木枝条，而形支别，语宣委
曲，故出于肝。）脾为吞，（象土包容物，物归于内，翕如皆受，故为吞也。）肾为欠、为嚏，（象水
下流，上生云雾，气郁于胃，故欠生焉。太阳之气和利，而满于心，出于鼻则生嚏。）胃为气逆，
为秽为恐，（胃为水谷之海，肾与为关，关门不利，则气逆而上行也。以包容水谷，性善受寒，寒谷相
迫，故为哕也。寒盛则哕起，热盛则恐生，何者？胃热则肾气微弱，故为恐也。）大肠小肠为
泄，下焦溢为水，（大肠为传道之府，小肠为受盛之腑，受盛之气既虚，传道之同不禁，故为泄利也。
下焦为分注之所，气窒不泻，则溢而为水。）膀胱不利为癃，不约为遗尿，（膀胱为津液之府，水注
由之。然足三焦脉实，约下焦而不通，刚不得小便，足三焦脉虚，不约下焦，则遗尿也。）胆为
怒，（中正决断，无私无偏，其性刚决故为怒也。）中谓五病。五精所并，精气并于心则喜，（精
气，谓火之精气也。肺虚而心精并之，则为喜。《灵枢》曰∶喜乐无极则伤魄。魄为肺神，明心火并于
肺金也。）并于肺则悲，（肝虚而肺气并之，则为悲。《灵枢》曰∶悲哀动中则伤魂。魂为肝神，明肺金
并于肝木也。）并于肝则忧，（脾虚而肝气并之，则为忧。《灵枢》曰∶愁忧不解则伤意。意为脾神，
明肝木并于脾土也。）并于脾则畏，（肾虚而脾气并之，则为畏。《灵枢》曰∶恐惧不解则伤精。精为肾
神，明脾土并于肾水也。）并于肾则恐，（心虚而肾气并之，则为恐。《灵枢》曰∶怵惕思虑则伤神。
神为心土神，明肾水并于心火也。怵惕，惊惧也。此皆正气不足而胜气并之。）是谓五并，虚而相并
者也。五脏所恶∶心恶热，（热则脉滑浊。）肺恶寒，（寒则气留滞。）肝恶风，（风则筋燥急。）脾恶湿，
（湿则肉痿肿。）肾恶燥，（燥则精竭涸。）是谓五恶。五味所禁∶辛走气，气病无多食辛；咸走
血，血病无多食咸；（咸先入肾，此云走血者，肾合三焦，血脉虽属肝心，实为三焦之道，故咸入而
走血也。）苦走骨，骨病无多食苦；（苦走心，此云走骨者，水火相济，骨气通于心也。）甘走肉，
肉病无多食甘；酸走筋，筋病无多食辛酸。是谓五禁。五病所发∶阴病发于骨；阳病发于血；阴病
发于肉；（骨肉阴静，故阳气从之。血脉阳动，故阴气乘。）阳病发于冬；阴病发于夏。（夏阳气盛，故阴
病发于夏。冬阴气盛，故阳病发于冬。各随其少也。）是谓五发。五邪所乱∶邪入于阳则狂；邪入于
阴则痹；（邪居于阳脉之中，则四肢热盛，故为狂。邪入于阴脉之内，则六经凝涩不通，故为痹。）
搏阳则为巅疾；（邪搏于内，阳则脉流薄疾，故为上巅之疾。）搏阴则为喑；（邪搏于阴，则脉不流，故令
喑不能言也。）阳入之阴则静；阴出之阳则怒。（随所之而为疾也。之，往也。）是谓五乱。五劳
所伤∶久视伤血，（劳于心也。）久卧伤气，（劳于肺也。）久坐伤肉，（劳于脾也。）久立伤骨，
（劳于肾也。）久行伤筋，（劳于肝也。）是谓五劳所伤。
The "Xuan Ming Wu Qi Pian" (Chapter on the Manifestation of Five Qi) states: Regarding diseases caused by the dysfunction of the five zang organs' qi, the heart manifests as belching. This is because the heart corresponds to fire, and fire flares upward, like smoke following flames; the heart cannot tolerate turbid qi, so it expels it through belching. The lungs manifest as coughing. This is because the lungs correspond to metal, which is firm and resonant when struck; when pathogenic factors attack the lungs, coughing ensues. The liver manifests as excessive speech or inappropriate talking. This is because the liver corresponds to wood, with branches that are numerous and tortuous; speech expresses complex and subtle thoughts, hence it originates from the liver. The spleen manifests as frequent swallowing. This is because the spleen corresponds to earth, which has the capacity to contain all things; as substances return inward and are fully accepted, it manifests as swallowing. The kidneys manifest as yawning and sneezing. This is because the kidneys correspond to water, whose nature flows downward while mist rises above; when qi stagnates in the stomach, yawning occurs. When the qi of the Taiyang channel is harmonious and smooth, filling the heart and exiting through the nose, sneezing occurs. The stomach manifests as rebellious qi, retching of foul matter, and fear. This is because the stomach is the sea of water and grain, working with the kidneys as a gate; if the gate's function is impaired, qi rebels and moves upward. Since the stomach contains food and drink and is prone to cold, the clash between cold and food causes hiccups (yue). Excessive cold triggers hiccups, while excessive heat generates fear; why? Because stomach heat weakens kidney qi, leading to fear. The large intestine and small intestine manifest as diarrhea. The lower jiao overflowing with water results from dysfunction here. The large intestine is the fu organ of transmission, and the small intestine is the fu organ of reception and containment; when the qi of reception is deficient and the transmission lacks control, diarrhea occurs. The lower jiao is the site of fluid distribution; when qi is obstructed and cannot drain, fluids overflow. Bladder dysfunction leading to difficulty in urination is called strangury (long), and lack of restraint leads to enuresis. The bladder is the fu organ of body fluids, where water accumulates. If the foot Sanjiao pulse is excess, constraining the lower jiao without unblocking it causes urinary retention; if the foot Sanjiao pulse is deficient, failing to constrain the lower jiao leads to enuresis. The gallbladder manifests as anger. This is because the gallbladder governs justice and decision-making, being impartial and unbiased, with a rigid and decisive nature, hence anger. These are referred to as the five diseases.
Regarding the merging of the essence of the five zang organs: When essence merges into the heart, joy ensues. Here, "essence" refers to the essence of fire. If lung qi is deficient and heart essence merges into it, joy occurs. The *Ling Shu* states: "Unrestrained joy damages Po." Po is the spirit of the lungs, indicating that heart fire merges into lung metal. When essence merges into the lungs, sorrow ensues. If liver qi is deficient and lung essence merges into it, sorrow occurs. The *Ling Shu* states: "Sorrow moving within damages Hun." Hun is the spirit of the liver, indicating that lung metal merges into liver wood. When essence merges into the liver, worry ensues. If spleen qi is deficient and liver essence merges into it, worry occurs. The *Ling Shu* states: "Unresolved worry damages Yi." Yi is the spirit of the spleen, indicating that liver wood merges into spleen earth. When essence merges into the spleen, fear ensues. If kidney qi is deficient and spleen essence merges into it, fear occurs. The *Ling Shu* states: "Unresolved fear damages Jing." Jing is the spirit of the kidneys, indicating that spleen earth merges into kidney water. When essence merges into the kidneys, fright ensues. If heart qi is deficient and kidney essence merges into it, fright occurs. The *Ling Shu* states: "Fright and overthinking damage Shen." Shen is the spirit of the heart, indicating that kidney water merges into heart fire. "Chu Ti" means fright. These are all cases where healthy qi is insufficient and is overtaken by pathogenic qi. This is called the "Five Merges," referring to the mutual merging of essence due to deficiency.
The five things the zang organs dislike: The heart dislikes heat, which makes vessels slippery and turbid. The lungs dislike cold, which causes qi stagnation. The liver dislikes wind, which dries and tightens tendons. The spleen dislikes dampness, which causes muscle flaccidity and swelling. The kidneys dislike dryness, which exhausts essence. This is called the "Five Dislikes."
The prohibitions regarding the five flavors: Pungent flavor travels to qi; those with qi disorders should not consume excessive pungent foods. Salty flavor travels to blood; those with blood disorders should not consume excessive salty foods. (Salty flavor enters the kidneys first; saying it travels to blood is because the kidneys connect with the Sanjiao. Although vessels belong to the heart and liver, they are actually pathways of the Sanjiao, so salty flavor enters and travels to blood.) Bitter flavor travels to bones; those with bone disorders should not consume excessive bitter foods. (Bitter flavor travels to the heart; saying it travels to bones is because water and fire mutually assist, and bone qi connects with the heart.) Sweet flavor travels to flesh; those with flesh disorders should not consume excessive sweet foods. Sour flavor travels to tendons; those with tendon disorders should not consume excessive sour or pungent foods. This is called the "Five Prohibitions."
The sites where the five diseases manifest: Yin diseases manifest in bones; Yang diseases manifest in blood vessels; Yin diseases manifest in flesh. (Bone and flesh are yin and still, so yang qi attaches to them; blood vessels are yang and active, so yin qi attacks them.) Yang diseases manifest in winter; Yin diseases manifest in summer. (Summer is abundant in yang qi, so yin diseases manifest then; winter is abundant in yin qi, so yang diseases manifest then. Each follows the area of deficiency.) This is called the "Five Manifestations."
The disturbances caused by the five pathogens: Pathogens entering yang cause mania; pathogens entering yin cause bi syndrome. (When pathogens reside in yang meridians, limbs become excessively hot, causing mania. When pathogens enter yin meridians, the six channels become stagnant and blocked, causing bi syndrome.) Pathogens clashing with yang cause head diseases; pathogens clashing with yin cause aphonia. (When pathogens clash internally with yang, vessel flow becomes rapid, causing head diseases. When pathogens clash with yin, vessel flow stops, causing aphonia and inability to speak.) Yang entering yin causes quietness; yin emerging to yang causes anger. (Diseases arise according to where the pathogen goes. "Zhi" means to go.) This is called the "Five Disturbances."
The injuries caused by the five labors: Prolonged viewing damages blood (laboring the heart); prolonged lying down damages qi (laboring the lungs); prolonged sitting damages flesh (laboring the spleen); prolonged standing damages bones (laboring the kidneys); prolonged walking damages tendons (laboring the liver). This is called the "Injuries of the Five Labors."