经曰二阳之病发心脾。有不得隐曲。女子不月。释之者。谓男子则脾受之。而味不化。故少精
。
女子则心受之。而血不流。故不月。分心脾为男女各受立说。窃独谓不然。夫二阳阳明也。
胃与大肠之脉也。肠胃有病。心脾受之。发心脾。犹言延及于心脾也。虽然。脾胃为合。胃
病而及脾。理固宜矣。大肠与心。本非合也。今大肠而及心。何哉。盖胃为受纳之府。大肠
为传化之府。食入于胃。浊气归心。饮入于胃。输精于脾者。以胃之能纳。大肠之能化耳
。
肠胃既病。则不能受。不能化。心脾何所资乎。心脾既无所资。则无所运化。而生精血矣。
故肠胃有病。心脾受之。则男为少精。女为不月矣。心脾当总言。男女不当分说。至隐曲不
月。方可分说耳。者如释者之言。则男之精。独资于脾。而不资于心。女之血。独资于心。
而不资于脾。有是理耶。盖男女之精血。皆由五脏六腑之相养而后成。可谓之男精资于脾。
女
血资于心乎。经本曰男女皆有心脾之病。但在男子。则隐曲之不利。在女子。则月事之不来
耳。
内经曰。阳气者。烦劳则张。精绝。辟积。于夏使人煎厥。目盲不可以视。耳闭不可以听。
溃
溃乎若坏都。 乎不可止。王氏注曰。张筋脉 胀也。精绝。精气竭绝也。既伤肾气。又损
膀胱。故当夏时。使人煎厥。斯乃房之患也。既盲目视。又闭耳听。则志意。心神。筋骨。
肠胃。溃溃乎若坏。 乎烦闷。而不可止。愚窃味夫经其旨昭然。若无待于解者。何注释
之乖远如此乎。请重释之。夫阳气者。人身和平之气也。烦劳者。凡过于动作皆是也。张。
主也。谓亢极也。精。阴气也。辟积。犹积叠。谓怫郁也。衣褶谓之襞积者。亦取积叠之义也
。积水之奔散。曰溃都。犹堤防也。 。水流而不止也。夫充于身者。一气而已。本无异
类也。即其所用所病而言之。于是乎始有异名耳。故平则为正。亢则为邪。阳气则因其和
以养人而名之。及其过动而张。亦即阳气亢极而成火耳。阳盛则阴衰。故精绝。水不制火。
故亢。火郁积之甚。又当夏月火旺之时。故使人烦热之极。若煎迫然。而气逆上也。火炎气
逆。故目盲耳闭。而无所用。此阳极欲绝。故其精败神去。不可复生。若堤防之崩坏。
而所
储之水奔散滂流。莫能以遏之矣。夫病至于此。是坏之极矣。王氏乃因不晓都字之义。遂略
去此字。而谓之若坏。其可乎哉。又以此病纯为房患以张为筋脉 胀。以 为烦闷。皆非
是。
The *Classic* states: Diseases of the Two Yang meridians originate in the Heart and Spleen. If there are difficulties with private matters (referring to sexual or excretory dysfunction), women will experience amenorrhea. Interpreters say that for men, the Spleen is affected, leading to the failure to transform flavors (nutrients), thus resulting in scanty essence. For women, the Heart is affected, leading to stagnant blood flow, thus causing amenorrhea. They established this theory by assigning the Heart and Spleen as organs affected separately in men and women. I privately disagree with this view. "Two Yang" refers to the Yangming meridians, which belong to the Stomach and Large Intestine. When the intestines and stomach are diseased, the condition extends to the Heart and Spleen. "Originating in the Heart and Spleen" means extending to them. Although it is true that the Spleen and Stomach are interior-exterior paired organs, so a Stomach disease affecting the Spleen is logical, the Large Intestine and Heart are not naturally paired. Why does a Large Intestine disease affect the Heart? This is because the Stomach is the fu organ responsible for receiving and storing, while the Large Intestine is the fu organ responsible for transmission and transformation. When food enters the Stomach, its turbid qi returns to the Heart; when water enters the Stomach, its refined essence is transported to the Spleen. This relies on the Stomach's ability to receive and the Large Intestine's ability to transform. If the intestines and stomach are diseased, they cannot receive or transform, so from where do the Heart and Spleen derive their nourishment? Since the Heart and Spleen lack nourishment, they cannot transport and transform, nor can they generate essence and blood. Therefore, when the intestines and stomach are diseased and extend to the Heart and Spleen, men suffer from scanty essence, and women from amenorrhea. The Heart and Spleen should be discussed collectively, not separated by gender. Only regarding "private matters" and "amenorrhea" should they be distinguished. If we follow the interpreters' words, it would imply that men's essence relies solely on the Spleen and not the Heart, and women's blood relies solely on the Heart and not the Spleen. Is this reasonable? In fact, the essence and blood of both men and women are formed through the mutual nourishment of the five zang and six fu organs. Can one say that men's essence relies only on the Spleen and women's blood only on the Heart? The original text states that both men and women have diseases involving the Heart and Spleen; however, in men, it manifests as dysfunction in private matters, while in women, it manifests as the absence of menstruation.
The *Inner Classic* states: The yang qi of the human body, if subjected to excessive fatigue and exertion, becomes hyperactive (Zhang). Essence is exhausted. As these pathogenic factors accumulate over time, during summer they cause Jian Jue syndrome (Frying Collapse). Symptoms include blindness (inability to see) and deafness (inability to hear). The deterioration is like the collapse of a dike, with water rushing out uncontrollably. Wang Bing commented: "Zhang" refers to distension of the sinews and vessels. "Jing jue" means exhaustion of essence and qi. Having injured Kidney qi and damaged the Bladder, this occurs in summer, causing Jian Jue. This is a harm caused by excessive sexual activity. With blindness and deafness, the will, spirit, sinews, bones, intestines, and stomach become chaotic, like a collapsed dike with unceasing water flow, causing unbearable restlessness. I ponder the intent of the classic, which is clear and requires no interpretation, yet why are the commentaries so far off? Let me re-interpret. "Yang qi" refers to the harmonious qi of the body. "Fan lao" (excessive fatigue/exertion) refers to any action that is excessive. "Zhang" means hyperactivity or extreme excess. "Jing" refers to yin qi. "Pi ji" is like accumulation or stacking, referring to stagnation and depression. Just as folds in clothing are called "bi ji," taking the meaning of accumulation. "Kui du" refers to the bursting forth of accumulated water; "du" is like a dike. "Pang" refers to water flowing without stopping. What fills the body is but one qi, originally having no different categories. Differences in name arise only when discussing its function or pathology. Thus, in balance it is called righteous qi; when hyperactive, it becomes evil qi. Yang qi is named so because its harmony nourishes the person; when it moves excessively and becomes hyperactive, it is simply yang qi becoming extreme and transforming into fire. When yang is excess, yin declines, hence essence is exhausted. When water fails to control fire, fire becomes hyperactive. Fire stagnates and accumulates severely, and since it occurs during summer when fire is prosperous, it causes extreme irritability and heat, as if being fried or pressed, with qi rebelling upward. Due to fire flaming upward and qi rebelling, eyes go blind and ears close, losing function. This is extreme yang approaching extinction, so essence deteriorates and spirit departs, unable to regenerate. It is like a dike collapsing, with stored water rushing out torrentially, impossible to stop. Disease reaching this stage is the ultimate collapse. Wang Bing, not understanding the meaning of the character "du," omitted it, saying "like a collapsed dike," which is acceptable? Furthermore, he considered this disease purely a result of sexual excess, interpreted "Zhang" as distension of sinews and vessels, and "Pang" as restlessness, all of which are incorrect.