夫饮食不节，起居不时，则阴受之。阴受之则入五藏，为月真满，为歹食泄，久为肠澼。肠澼者，水谷与血另
作一派女泄桶涌出。又有藏毒，乃风暑热蕴毒藏府，而下瘀血。肠风、乃风邪入藏，而下清血。粪前为
近血，粪后为远血。宜升补阳明，不可纯用寒凉，须知寒因热用之法，酒浸炒芩连槐花升麻秦艽白
术四物归脾之类。果是风邪，如荆芥防风。邪减收涩，用乌梅地榆。温散，加炒干姜。
大抵人之虚、多是阴虚火动，脾胃衰弱。真阴者水也，脾胃者土也。土虽喜燥，然太燥则草木枯槁。水
虽喜润，然太润则草木湿烂。是以补脾胃及补肾之剂，务在燥润得宜，随病加减为妙。
□之升降，天地之更相为用也。天□下降，气流于地，地气上升，□腾于天。故高下相召，升降相因，出
入废则神机化灭，升降息则气立孤危。
出入、谓喘息也，升降、谓化气也。夫毛、羽、？、鳞、介及飞走蚑行，皆生气根于身中，以为动静之主，故曰
神机。然金玉土石镕延草木，皆生气根于外，假气以成立主持，故曰气立。故非出入、则无以生长至
壮老，非升降、则无以生长化收藏，是以升降出入，无器不有。
包藏生气，皆谓生化之气触物然。夫窍横者，皆有出入去来之气，窍□者，皆有阴阳升降之气，往复
于中。何以明之。则壁窗户间，两面同之，皆承来气冲击于人，是出入气也。夫阳升则井寒，阴升则水
暖，以物投井，及叶坠空中，翩翩不疾，皆升气所碍也。虚管溉满，捻上悬之，水固不泄，为无升气而不
能降也。空瓶小口，顿溉不入，为气不入而不能入。由是观之，升无不降，降无不升，无出则不入，无入
则不出，有识无识，有情无情，去出入升降而云存者，未之有也。故曰升降出入，无器不有。
元气凝空，水始生也。赤气炫空，火始生也。苍气浮空，木始生也。素气横空，金始生也。黄气际空，土始
生也。人生十岁，始定血气，已通其气在下，故好走。二十岁血气已盛，肌肉方长，故好趋。三十岁五藏
大定，肌肉坚固，血脉盛满，故好步。四十岁五藏六府皆大盛以平定，腠理始？，荣华颓落，发颇斑白，
平盛不摇，故好坐。五十岁肝气始衰，肝叶始薄，胆汁始减，目始不明。六十岁心气衰，苦忧思，血气懈
惰，故好卧也。七十岁脾气虚，皮肤枝。八十岁肺气衰，魄离，故言善误。九十岁肾气焦，四藏经脉空虚。
百岁五藏皆虚，神□皆去，形骸独居而终矣。
生之来，谓之精。丙精相搏，谓之神。随神往来者，谓性魂。并精出入者，谓之魄。所以任物者，谓之心。心
有所忆，谓之意。意之所存，谓之志。因志而存变，谓之思。因思而远慕，谓之虑。因虑而处物，谓之智。夫
人之生，惟精与气。为毛骨血肉者，精也。为呼吸冷热者，气也。然人为万物之灵，非木石比，故其精其
气，莫不各有神焉。精之神、为之魄，气之神、为之魂。耳目所以视听者，魄之为也。此心之所以思者，魂
之为也。合魂与魄，乃阴阳之神，而理实贯具乎其中。惟其魂魄之中有理具焉，是以静则为仁义礼
智之性，动则为寊隐羞恶恭敬是非之情，胥此出也。
夫天即气，地即血。天包地，气载血。今人骨肉藏府，皆血也，魄也。神机灵运，皆气也，魂也。人死乃魂去
魄存，气静血尚聚也。是以贵养气，气降、气转耗也。
人身之天为首，而一身之气自流行贯通，脉络相连，如耳目口鼻，为□之出入，皆在于首，而为气，
必自下而上，故目如日月，而五藏皆属之，岂非自地而起乎。天包地，地之上下有天，天之气循环转
旋，无一息之停止。如人身自腹以上为天，腹之下为地，人身之气，自足之涌泉而起，至于头顶，又降
而下，循环不穷。然谓之阴阳，亦以其上下言之尔。天气在地下者为阴，在地上者为阳，其为形虽有
阴阳之殊，其为气则一也。
营者、谷之精气，和调于五藏，洒陈于六府，乃能入于脉，故循脉上下、贯五藏六府也。卫者、水谷之
悍气，其气栗疾滑利，故循皮肤之中、分肉之间，熏于盲膜，散于胸腹，不能入于脉也。
人有精、气、津、液、血、脉，以为一□乃辨为六名，其所以然者，两神相搏，合而成形，常先身生，是为精。上
焦开发，宣五谷味，熏府、充身、泽毛，若雾露之溉，是为气。腠理发泄，汗出溱溱，是为津。谷入气满，淖泽
注于骨怜 骨属屈伸，泄泽，补益脑髓，皮肤润泽，是为液。中焦受气取汁，变化而赤，是为血。壅遏营气，令
无所避，是为脉。十二经脉，三百六十五络，其血气皆上于面，而走空窍。其精阳气上走于目而为睛，
其别气走于耳而为听，其宗气上出于鼻而为臭，其浊气出于胃走唇舌而为味，其气之津液皆上
熏于面。而诸阴脉皆至颈胸中而还，独诸阳脉皆上至头耳，故人面独耐寒也。妇人无须者，冲任二
脉皆起于胞中，上循腹里，为经络之海，不足于血，以其数脱血，冲任之脉不营于唇口，故须不生。有
天宦者，此天之所不足也，其冲任不盛，宗筋不成，有气无血，唇口不营，故须不生。
九窍者，肝开窍于目，心开窍于耳，肺开窍于鼻，脾开窍于口，肾开窍于二阴。胃者水谷之海，冲脉者
十二经脉之海，膻中为气之海，脑为髓之海。
形与气任则寿，不相任则夭。皮与肉里则寿，不相里则夭。血气筋络胜形则寿，不胜形则夭。形充而
皮肤缓者则寿，形充而脉小以弱者气衰，气衰则危矣。形充而颧不起者骨小，骨小则夭矣。形充而
大肉月困坚分理者肉坚，肉坚则寿矣，形充而大肉无分理不坚者肉脆，肉脆则夭矣。平人而气胜形
者寿，病而形肉脱、气胜形者死，形胜气者厄。
太阳常多血少气，少阳常少血多气，阳明常多血多气，太阴常多气少血，少阴常少血多气，厥阴常
多血少气。五运生病者，谓诸风掉眩，皆属于肝。诸痛痒疮，皆属于心。诸湿肿满，皆属于脾。诸气膹郁，
皆属于肺。诸寒收引，皆属于肾。
六□为病者，谓诸暴强直，支痛？戾，里急筋缩，皆属于风。厥阴风木，乃肝胆之气也。诸病喘呕吐酸，
暴注急迫，转筋，小便洞浊，腹满月真胀，鼓之如敼，瘫疽疡疹，瘤气结核，吐下霍乱，瞀郁肿胀，鼻塞鼻？，
血溢血泄，淋闭身热恶寒战栗，惊痫、悲笑、谵妄？蔑血污，皆属于热。少阴君火之热，乃心小腹之气
也。诸痉强直，积饮、痞膈中满，霍乱吐下，体重跗肿，肉如泥、按之不起，皆属于湿。太阴湿土，乃脾胃之
气也。诸热瞀瘈，暴瘖昧，躁扰狂越，骂詈惊骇，跗肿酸疼，气热上冲，禁栗如丧神守，嚏呕，疮疡喉痹，
耳鸣耳聋，呕涌溢食不下，目昧不明，暴注目闰瘈，暴病暴死，皆属于火。少阳相火之热，乃心包三焦之
气也。诸涩枯涸，干劲皴揭，皆属于燥，阳明燥金，乃肺大肠之气也。诸病泄利，所出水液澄澈清冷，症
瘕？疝，坚痞，腹满急满、下利清白，食已不饥，吐利腥秽屈伸不便，厥逆禁固，皆属于寒。乃肾与膀胱
之气也。
六极者，尽力谋虑，劳伤乎肝，应乎筋极。曲运神机，劳伤乎心，应乎脉极。意外过思，劳伤乎脾，应乎肉
极。预事而忧，劳伤乎肺，应乎气极。矜持志节，劳伤乎肾，应乎骨极。此因五劳应乎五极者也。然精极
者，五藏六腐之气皆衰，形体皆极，眼视无明，齿焦发落，体重耳聋，行履不正，邪气通于六府、厥于五
藏，故成精极。
中热消瘅则便寒，寒中之属则便热。胃中热，则消谷令人善饥，脐以上皮热。肠中热则出黄如糜，脐
以下皮热。胃中寒则腹胀。肠中寒则肠鸣歹食泄。胃中寒、肠中热，则胀而且泄。胃中热、肠中寒，则疾饥、
少腹痛胀。气海有余者，胸中悗息面赤。气海不足者，少气不足以言。血海有余，则常想其身大，怫然
不知其所病。血海不足，则常想其身小，狭然不知其所病。水谷之海有余，则腹满能食。水谷之海不
足，则饥而不受谷食。髓海有余，则身轻有自过其度。髓海不足，则脑空耳鸣，胫酸眩冒，目无所见，
懈惰嗜卧。
肝藏血，血舍魂，肝气虚则恐，实则怒。脾藏营，营舍意，脾气虚则四肢不用五藏不安，实则腹胀、经溲
不利。心藏脉，脉舍神，心气虚则悲，实则笑不休。肺藏气，气舍魄，肺气虚则鼻塞不利少气，实则喘喝、
胸盈抑息。肾藏精，精舍志，肾气虚则厥，实则胀。
肝病者，两□下痛引少腹，令人善怒，虚则目目巟目巟无所见，耳无所闻，善恐如人将捕之状，逆则头痛
耳聋，则宗脉虚，虚则下溜脉有所竭者，故耳鸣人之自啮其舌者，此厥逆走上，少阴气至则啮舌，少
阳气至则啮颊，阳明气至则啮唇矣。故邪之所在，皆为不足。故上气不足，脑为之不满，耳为之苦呜，
头为之苦倾，目为之眩。中气不足，溲便为之变，肠为之苦鸣。下气不足，则为痿厥心悗。人之善忘者，
上气不足，下气有余，肠胃实而心肺虚，虚则卫留于下，久不以时上，故善忘也。人之善饥而不嗜食
者，精气并于脾，热气留于胃，胃热则消谷，谷消则善饥，胃气逆上则胃脘寒，故不嗜食也。病而不得
卧者，卫气不得入于阴，常留于阳，则阴气虚，故目瞑也。病而不得视者，卫气留于阴，不得行于阳，
则阳气虚，故目闭也。病有标本，故有在标而求之于标，有在本而求之于本，有在本而求之标，有在
标而求之本，故知标本者，万举万当，不知标本，是谓妄行。先病而后热者，治其本。先热而后者，治
其标。先寒而后生病者，治其标。先病而后生寒者，治其本。先热而后生病者，治其本。先热而后生中
满者，治其标。先病而后泄者，治其本。先泄而后生中满者，治其标。先中满而后烦心者，治其本。大小
便不利，治其标。大小便利，治其本。病发而有余，本而标之，先治其本，后治其标。病发而不足，标而本
之，先治其标，后治其本。
If dietary habits are irregular and daily routines are untimely, the Yin aspect of the body will be affected. When affected by Yin pathogens, the disease enters the Zang organs, causing abdominal fullness or indigestion with diarrhea. If prolonged, it develops into Changpi (dysentery). Changpi refers to the discharge of water, grain, and blood mixed together, gushing out like from a bucket. Another condition is "Zangdu" (visceral toxin), where wind, summer-heat, and heat pathogens accumulate as toxins in the viscera, leading to the passage of stagnant blood. "Changfeng" (intestinal wind) occurs when wind pathogens enter the viscera, resulting in the passage of clear blood. Bleeding before stool is called "Jin Xue" (near blood), while bleeding after stool is called "Yuan Xue" (far blood). Treatment should focus on ascending and tonifying the Yangming channel; purely cold and bitter drugs should not be used indiscriminately. One must understand the method of "using cold for heat" (counteracting heat with cold or using cold herbs in warm formulas). Suitable prescriptions include Scutellariae Radix (Huangqin), Coptidis Rhizoma (Huanglian), Sophorae Flos (Huaihua), Cimicifugae Rhizoma (Shengma), Gentianae Macrophyllae Radix (Qinjiao), Atractodis Rhizoma (Baizhu), along with formulas like Sijunzi Tang (Four Substances Decoction) and Guipi Tang (Restore the Spleen Decoction). If caused by wind pathogens, add Schizonepetae Herba (Jingjie) and Saposhnikoviae Radix (Fangfeng). As the pathogen subsides, use astringents such as Mume Fructus (Wumei) and Sanguisorbae Radix (Diyu). For warming and dispersing, add dried ginger stir-fried (Chao Ganjiang).
Generally, human deficiency often stems from Yin deficiency with hyperactive fire and weak spleen-stomach function. True Yin belongs to Water, while the spleen and stomach belong to Earth. Although Earth prefers dryness, excessive dryness causes vegetation to wither. Although Water prefers moisture, excessive moisture causes vegetation to rot. Therefore, formulas for tonifying the spleen-stomach and kidney must balance dryness and moisture appropriately, adjusting according to the specific pathology.
The ascending and descending of Qi represents the mutual interaction between Heaven and Earth. Heavenly Qi descends and flows into the earth; Earthly Qi ascends and steams into the sky. Thus, high and low attract each other, and ascending and descending are interdependent. If the functions of entering and exiting cease, the Shen Ji (Spirit Mechanism) perishes; if ascending and descending stop, the Qi Li (Qi Establishment) becomes isolated and precarious.
Entering and exiting refer to breathing; ascending and descending refer to Qi transformation. All creatures with hair, feathers, scales, shells, or those that fly, walk, or crawl derive their vital energy from within their bodies, serving as the master of movement and stillness; this is called "Shen Ji" (Spirit Mechanism). However, metals, stones, soil, and growing plants derive their vitality from outside, relying on external Qi to establish and sustain life; this is called "Qi Li" (Qi Establishment). Therefore, without entering and exiting, one cannot experience growth, maturity, and aging; without ascending and descending, one cannot undergo growth, transformation, and storage. Thus, ascending, descending, entering, and exiting are present in all vessels (organic structures).
Those that contain vital energy are referred to as the transformative Qi interacting with matter. Horizontal orifices have Qi entering and exiting; vertical orifices have Yin and Yang Qi ascending and descending, circulating within. How can this be demonstrated? Consider walls and windows: both sides receive the impact of incoming Qi, which is the Qi of entering and exiting. When Yang Qi ascends, well water becomes cold; when Yin Qi ascends, water becomes warm. Objects thrown into a well or leaves falling from the sky descend slowly due to the resistance of ascending Qi. If a hollow tube is filled with water and the top is pinched, the water does not flow out because there is no ascending Qi to facilitate descent. If an empty bottle with a small mouth is inverted, water cannot enter because external Qi cannot enter. From this, we see that ascending implies descending, and descending implies ascending; no exit means no entry, and no entry means no exit. Whether conscious or unconscious, sentient or insentient, survival without these movements is impossible. Hence, ascending, descending, entering, and exiting are present in all vessels.
When Yuan Qi (Original Qi) condenses in the void, Water begins to form. Red Qi dazzling in the void marks the birth of Fire. Cyan Qi floating in the void marks the birth of Wood. White Qi spreading across the void marks the birth of Metal. Yellow Qi interfacing with the void marks the birth of Earth. At ten years old, a person's Blood and Qi stabilize, and Qi connects to the lower body, so they like to run. At twenty, Blood and Qi are abundant, muscles are growing, so they like to walk briskly. At thirty, the Zang organs are largely settled, muscles are firm, and Blood vessels are full, so they like to walk steadily. At forty, the Zang and Fu organs are prosperous and stable, pores begin to open, vitality declines, and hair turns gray; being stable and unshakable, they prefer to sit. At fifty, Liver Qi begins to decline, liver leaves thin, bile decreases, and vision blurs. At sixty, Heart Qi declines, leading to worry and thought; Blood and Qi become sluggish, so they prefer to lie down. At seventy, Spleen Qi is deficient, and skin becomes dry. At eighty, Lung Qi declines, Po (Corporeal Soul) scatters, leading to speech errors. At ninety, Kidney Qi is exhausted, and the meridians of the other four Zang organs are empty. At one hundred, all Zang organs are deficient, Shen (Spirit) departs, leaving only the physical form until death.
The origin of life is called Jing (Essence). The union of paternal and maternal essences creates Shen (Spirit). That which accompanies Shen and moves back and forth is Hun (Ethereal Soul). That which enters and exits with Jing is Po (Corporeal Soul). That which receives external stimuli is Xin (Heart/Mind). Memory arising from the mind is Yi (Intention). The retention of Yi is Zhi (Will). Thinking based on Zhi is Si (Reflection). Long-term planning based on Si is Lv (Deliberation). Handling matters based on Lv is Zhi (Wisdom). Human life relies solely on Jing and Qi. Hair, bones, flesh, and blood are formed from Jing. Breathing and temperature sensation are formed from Qi. Humans are the spirit of all things, unlike wood or stone; thus, their Jing and Qi each possess a spirit. The spirit of Jing manifests as Po; the spirit of Qi manifests as Hun. Hearing and seeing are functions of Po. Thinking is a function of Hun. Combining Hun and Po constitutes the Yin-Yang Spirit, wherein principles are inherently embedded. Because principles exist within Hun and Po, stillness manifests as the nature of Ren, Yi, Li, and Zhi, while activity manifests as emotions of compassion, shame, respect, and discernment, all originating from here.
Heaven is Qi, Earth is Blood. Heaven envelops Earth, and Qi carries Blood. In humans, bones, flesh, and viscera are Blood and Po. The operation of Shen Ji is Qi and Hun. Upon death, Hun departs while Po remains; Qi settles and Blood gathers. Therefore, nurturing Qi is paramount; descending or rotating Qi leads to consumption.
The head is the Heaven of the human body, where Qi circulates freely through connected meridians. Orifices like eyes, ears, nose, and mouth serve as gates for Qi entry and exit, located in the head. Qi must ascend from below, so eyes resemble the sun and moon, and all Zang organs relate to them, rising from the Earth. Heaven envelops Earth, and Qi circulates endlessly without pause. In the body, the area above the abdomen is Heaven, and below is Earth. Qi rises from Yongquan (KI1) at the feet, reaches the head, descends, and cycles endlessly. This distinction of Yin and Yang is merely positional. Heavenly Qi underground is Yin; above ground is Yang. Though forms differ in Yin-Yang nature, Qi itself is unified.
Ying Qi (Nutritive Qi) is the refined essence of food, harmonized in the Zang organs and distributed to the Fu organs, entering the vessels to circulate up and down through the Zang and Fu. Wei Qi (Defensive Qi) is the fierce Qi of food and drink, swift and slippery, circulating in the skin and muscle spaces, steaming the blind membrane and dispersing in the chest and abdomen, unable to enter the vessels.
Although Essence, Qi, Jin, Ye, Blood, and Vessels are originally one, they are distinguished into six names. Their formation begins with the union of two spirits creating form, existing prior to the body, known as Jing. Upper Jiao opens and disseminates the flavors of grain, steaming the Fu organs, filling the body, and moistening hair like mist and dew; this is Qi. Pores opening and sweating profusely is Jin. Grain entering fills Qi, and moist fluids nourish bones, aiding flexion and extension, supplementing brain marrow, and moistening skin; this is Ye. Middle Jiao receives Qi, extracts juice, transforms it red, and this is Blood. Confining Ying Qi so it has nowhere to hide is the definition of Vessels. The twelve main meridians and 365 collaterals carry Blood and Qi to the face and orifices. Refined Yang Qi ascends to the eyes for vision; separate Qi ascends to the ears for hearing; Zong Qi (Pectoral Qi) emerges from the nose for smell; turbid Qi from the Stomach ascends to lips and tongue for taste. Fluids from Qi and Jin steam over the face. All Yin meridians reach the neck and chest and return, but all Yang meridians ascend to the head and ears, making the face resistant to cold. Women lack facial hair because the Chong and Ren meridians originate in the uterus, travel up the abdomen, and act as the sea of meridians. Due to frequent blood loss, these meridians do not nourish the lips and mouth, so hair does not grow. Congenital eunuchs lack先天 (innate) sufficiency; their Chong and Ren meridians are weak, Zongjin (tendons) fail to form, having Qi but no Blood, failing to nourish lips and mouth, hence no hair.
The nine orifices: Liver opens to the eyes, Heart to the ears, Lungs to the nose, Spleen to the mouth, Kidneys to the two yin openings. The Stomach is the Sea of Water and Grain; the Chong Mai is the Sea of the Twelve Meridians; Dan Zhong (Chest) is the Sea of Qi; the Brain is the Sea of Marrow.
Longevity depends on the harmony between Form and Qi; disharmony leads to premature death. Harmony between skin and flesh ensures longevity; separation leads to early death. If Blood, Qi, tendons, and meridials exceed the form, one lives long; if the form exceeds them, one dies early. A robust form with loose skin indicates longevity; a robust form with weak pulses indicates Qi deficiency and danger. A robust form with low cheekbones indicates small bones and early death. Robust form with firm, well-defined muscles indicates longevity; robust form with soft, undefined muscles indicates fragility and early death. In healthy people, Qi exceeding Form indicates longevity; in sick people, Qi exceeding a wasted Form indicates death; Form exceeding Qi indicates distress.
The Taiyang channel typically has much Blood and little Qi; Shaoyang has little Blood and much Qi; Yangming has much Blood and much Qi; Taiyin has much Qi and little Blood; Shaoyin has little Blood and much Qi; Jueyin has much Blood and little Qi. Diseases caused by the Five Movements: All wind diseases involving tremors and dizziness belong to the Liver. All pain, itching, and sores belong to the Heart. All dampness-related swelling and fullness belong to the Spleen. All Qi-related stagnation and oppression belong to the Lungs. All cold-related contraction and pulling belong to the Kidneys.
Diseases caused by the Six Qi: Sudden stiffness, limb pain, twisting, internal urgency, and tendon contraction belong to Wind (Jueyin Wind-Wood, Liver/Gallbladder Qi). All wheezing, vomiting, acid regurgitation, acute diarrhea, cramps, cloudy urine, abdominal distension like a drum, abscesses, tumors, dysentery, coma, swelling, nasal congestion, bleeding, strangury, fever/chills, convulsions, manic laughter, delirium, and bloody discharge belong to Heat (Shaoyin Ministerial Fire, Heart/Lower Abdomen Qi). All spasms, fluid retention, obstruction, fullness, dysentery, heavy limbs, edema, and dough-like muscles belong to Dampness (Taiyin Wet-Earth, Spleen/Stomach Qi). All heat-induced coma, convulsions, sudden aphonia, blindness, restlessness, madness, screaming, fear, swelling, pain, rushing Qi, trembling, sneezing, vomiting, sore throat, tinnitus, deafness, inability to eat, blurred vision, violent convulsions, and sudden death belong to Fire (Shaoyang Ministerial Fire, Pericardum/Triple Burner Qi). All dryness, withering, roughness, and cracking belong to Dryness (Yangming Dry-Metal, Lungs/Large Intestine Qi). All diarrhea, clear/cold fluids, masses, hernias, hard lumps, abdominal pain, clear diarrhea, lack of appetite after eating, foul vomiting/diarrhea, immobility, cold limbs, and rigidity belong to Cold (Kidney/Bladder Qi).
The Six Extremities: Overthinking harms the Liver, corresponding to Tendon Extremity. Mental exertion harms the Heart, corresponding to Pulse Extremity. Unexpected excessive thought harms the Spleen, corresponding to Flesh Extremity. Worry about future events harms the Lungs, corresponding to Qi Extremity. Straining moral integrity harms the Kidneys, corresponding to Bone Extremity. These are the Five Labors corresponding to the Five Extremities. Jing Extremity involves exhaustion of Qi in all Zang and Fu organs, severe physical fatigue, blindness, brittle teeth, hair loss, heaviness, deafness, and unsteady gait, with pathogens affecting the Six Fu and reversing in the Five Zang.
Internal heat and wasting-thirst require cold treatments; internal cold requires hot treatments. Heat in the Stomach digests food quickly, causing hunger and heat above the navel. Heat in the Intestines causes yellow, mushy stools and heat below the navel. Cold in the Stomach causes abdominal distension. Cold in the Intestines causes borborygmus and indigestion with diarrhea. Cold Stomach and Hot Intestines cause distension and diarrhea. Hot Stomach and Cold Intestines cause hunger, lower abdominal pain, and distension. Excess Qi Sea causes chest tightness and red face; deficiency causes shortness of breath. Excess Blood Sea causes feeling large and confusion; deficiency causes feeling small and confusion. Excess Water/Grain Sea causes fullness and appetite; deficiency causes hunger without ability to eat. Excess Marrow Sea causes lightness and excess movement; deficiency causes empty head, tinnitus, leg soreness, dizziness, blindness, and lethargy.
Liver stores Blood, housing Hun; Liver Qi deficiency causes fear, excess causes anger. Spleen stores Ying, housing Yi; Spleen Qi deficiency causes limb paralysis and Zang unrest, excess causes abdominal distension and urinary/fecal difficulty. Heart stores Pulses, housing Shen; Heart Qi deficiency causes sadness, excess causes incessant laughter. Lungs store Qi, housing Po; Lung Qi deficiency causes nasal obstruction and shortness of breath, excess causes panting and chest fullness. Kidneys store Jing, housing Zhi; Kidney Qi deficiency causes cold limbs, excess causes distension.
Liver disease causes pain in the hypochondrium radiating to the lower abdomen, irritability, visual/auditory impairment, fear, headache, and tinnitus due to vessel depletion. Self-biting of the tongue relates to Shaoyin Qi; biting cheeks to Shaoyang Qi; biting lips to Yangming Qi. Pathogens reside where deficiency exists. Upper Qi deficiency causes brain emptiness, tinnitus, head tilting, and dizziness. Middle Qi deficiency causes urinary/fecal changes and intestinal rumbling. Lower Qi deficiency causes flaccidity, cold limbs, and chest stuffiness. Forgetfulness results from Upper Qi deficiency and Lower Qi excess, with solid intestines/stomach and deficient heart/lungs, trapping Wei Qi below. Hunger without desire to eat results from Qi merging with Spleen and Heat staying in Stomach, causing gastric cold from reversed Qi. Inability to sleep results from Wei Qi remaining in Yang, causing Yin deficiency. Inability to see results from Wei Qi trapped in Yin, causing Yang deficiency.
Treatment follows the principle of Root (Ben) and Branch (Biao). Knowing Root and Branch ensures success; ignoring it leads to error. Treat the Root first if disease precedes symptoms; treat the Branch first if symptoms precede disease. Exceptions: Fullness in the middle jiao and urinary/fecal obstruction always require treating the Branch first. For excess conditions, treat Root then Branch; for deficiency conditions, treat Branch then Root.