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(From *Ling Shu*)
The reason why people often suffer from chronic diseases is that their bone joints, skin, and Couli (the spaces between skin and muscle, including pores) are not firm, allowing pathogenic factors to lodge there; thus, they are prone to illness.

Those who are prone to Feng Jue (wind-induced qi rebellion) and profuse sweating do so because their muscles are not firm and their Couli are loose. How can one observe whether the muscles are not firm? It is said: Muscles that are not firm lack distinct striations. If the striations are coarse and the skin is not dense, the Couli are loose. This refers to individuals whose overall appearance does not significantly differ from normal persons. ("Hunran" means not yet markedly different from ordinary people.)

Those prone to Xiao Dan (a condition characterized by excessive thirst, hunger, and emaciation, similar to diabetes) have weak Zang organs. (Those with fragile Zang organs or minute pulse signs in the five Zang organs all suffer from Xiao Dan.) How can one know if the five Zang organs are weak? It is said: Weakness must be accompanied by rigidity. Those with rigid temperaments are prone to anger, while those with weak constitutions are easily injured. (This refers to a temperament that is rigid, with excessive fire from the five emotions, making the organ bodies fragile and unable to withstand scorching heat, leading to dry fluids and irritability.) Such individuals have thin skin but deep, firm eyes, long straight eyebrows, and a rigid heart. Rigidity leads to anger; anger causes qi to rebel upward, accumulating in the chest. Blood and qi stagnate and reverse flow. With loose skin and full muscles, blood vessels become obstructed, transforming into heat. Heat consumes the flesh and skin, resulting in Xiao Dan. This describes individuals who are aggressive in character but weak in muscles.

Those prone to Han Re diseases (such as malaria with alternating chills and fever) necessarily have small bones and weak muscles. How can one observe the size of bones, the firmness or fragility of muscles, and the uniformity of complexion? (The previous sentence omitted complexion, likely due to textual loss. "Yi" here means pure/uniform.) The cheekbone is the root of the bones. Large cheekbones indicate large bones; small cheekbones indicate small bones. If the skin is thin, muscles lack texture, arms are flaccid, and the "Earth" color (cheek area) is dull and differs from the "Heaven" color (forehead), appearing uniquely turbid, this is the sign. Furthermore, if the arms are thin, it indicates insufficient marrow. Thus, they are prone to Han Re diseases.

Those prone to Bi syndrome (obstruction causing pain and numbness) have coarse striations and non-firm muscles. The location of Bi varies; observe the corresponding facial color zones. ("Zones" refer to specific areas of facial coloration. See the chapter on Facial Color for details.)

Those prone to Ji Ju (abdominal masses) have thin, lusterless skin and non-firm, moist/soft muscles. In such cases, the stomach and intestines function poorly. Poor function allows pathogenic factors to linger and accumulate, causing injury. Within the stomach and intestines, cold and warm conditions are disordered. (Ji Ju may result from consuming raw/cold food causing blood stasis in the stomach, or from wind-cold invading via meridians over time, binding phlegm and blood.) As pathogenic factors gradually arrive and accumulate, large masses form. (The above five paragraphs are from the *Wu Bian* chapter.)

Those prone to forgetfulness have insufficient Qi in the upper body and excess Qi in the lower body. The stomach and intestines are full, while the heart and lungs are deficient. Deficiency causes Ying and Wei Qi to remain in the lower body for too long without ascending timely, leading to forgetfulness. (It is also said: When Qi aggregates in the upper part, it causes confusion and forgetfulness.)

Those prone to hunger but lacking appetite have Jing Qi aggregating in the spleen and hot qi lingering in the stomach. Stomach heat accelerates digestion, causing hunger. However, rebellious stomach Qi causes coldness in the epigastrium (likely a typo for "fullness"), leading to a lack of desire to eat.

Those suffering from insomnia cannot sleep because Wei Qi cannot enter Yin and remains in Yang. Remaining in Yang makes Yang Qi abundant, strengthening the Yang Qiao vessel. Inability to enter Yin makes Yin Qi deficient, preventing eye closure.

Those suffering from inability to see have Wei Qi lingering in Yin and failing to circulate in Yang. Lingering in Yin makes Yin Qi abundant, filling the Yin Qiao vessel. Inability to enter Yang makes Yang Qi deficient, causing the eyes to remain closed.

Those who sleep excessively have large stomachs/intestines, damp skin, and unresolved Fen Rou (intermuscular spaces). Large stomachs/intestines cause Wei Qi to linger longer. Damp skin prevents Fen Rou from being open, slowing Wei Qi circulation. (Dampness refers to phlegm-fluids. "Jie" means open/free. People with dampness or phlegm tend to prefer lying down.) Wei Qi travels through Yang (meridians) during the day and Yin (organs) at night. When Yang Qi exhausts, one sleeps; when Yin Qi exhausts, one wakes. Thus, those with lingering and slow-moving Wei Qi have unclear Qi, frequent eyelid heaviness, and excessive sleep. Conversely, those with small stomachs/intestines, smooth/slow skin, and open Fen Rou allow Wei Qi to linger in Yang longer, resulting in less sleep.

(This is due to innate constitution.) Sudden onset of excessive sleep occurs when pathogenic factors linger in the Upper Jiao, blocking it. After eating or drinking soup, Wei Qi lingers in Yin without moving. (There are also cases of insomnia due to stomach fullness, known as "disharmony of the stomach leads to restless sleep." Or food clogging the Taiyin meridian, or phlegm-fluids obstructing the Middle Jiao. Thus, phlegm in Yang causes excessive sleep; phlegm in Yin causes insomnia.) Hence, sudden excessive sleep. (The above five paragraphs are from the *Da Huo Lun* chapter. Note: The *Kou Wen* chapter discusses twelve types of pathogenic factors as common ailments, focusing only on Ying-Wei-Qi-Blood without external diagnostic forms, so they are not fully recorded.)