有所苦之谓病。病无定所曰流，亦曰游。其有定所而移者曰转。由此转彼，而此已罢者
曰并
病。其根据次者曰传经。其彼病而此不罢者曰合病。其相为表里之经俱病，亦以次传者曰两感
。至邪已入里，而有所着曰结。结而有定形，余症悉罢者始曰积。积而可移曰聚。偏僻在侧
曰癖，亦曰KT 。假物而成曰 瘕∶症言其可征验；瘕言其为虚假（本《病源》）。结而无定
形，久不愈，愈而复发曰注，亦作疰，亦曰系气。其新病甫愈，有因复发者直曰复，亦作
。误于医曰坏病。染于人曰易病。病而至于气竭曰极∶极有六，言究竟也；气去曰死，言澌
散也。大抵散者泄之，结者排之，误者救之，染者绝之，症宜用此数法。而正气有不支者，
即于其中加补味以扶之。历代医法，约略如此。
《本草》、《灵》、《素》屡言淋露寒热，《灵枢》又以“岁露”名篇。“露”字人皆
不晓
。泉案∶淋露即羸露，古者以为疲困之称。《左·昭元年传》勿使有所壅闭湫底，以露其体
。注∶露，羸也。《韩非子·亡征》好罢露百姓。《风俗通义》怪神大用羸露。皆此义也。
字亦肯作路，《诗·皇矣》患夷载路，笺路瘠也，侵伐混夷以瘠之。《管子·四时》不知四
时之故，天下乃路是也。岁露者，谓岁气不及，虚风困之，民受虚风之邪，即被困成病，与
《管子》之言正合。杨上善注《太素》，概以雾露当之，陋矣。伤寒例凡有触冒，露体中寒
，正本《左传》。浅人增霜字于冒下，岂寒之为气，止霜露乎？经文必不若是挂漏也。《病
源》有小儿伤食而瘦之哺露，妇人产后瘀血之恶露，皆其引申义也。（淋，古多作癃，杨注
《太素》癃，淋也。而《汉书》有癃疲之病，是淋亦通疲。）
That which causes suffering is called disease. When the pathogen has no fixed location and flows, it is called "Liu" (Flow), also referred to as "You" (Wandering). When the pathogen has a fixed location but moves from one place to another, it is called "Zhuan" (Transfer). When it transfers from one site to another, and the symptoms at the original site have ceased, it is called "Bing Bing" (Combined Disease). When it transmits sequentially according to a specific order, it is called "Chuan Jing" (Transmission through Meridians). When the disease at one site has not yet resolved, and a new disease appears at another site, it is called "He Bing" (Concurrent Disease). When the exterior and interior paired meridians are diseased simultaneously, and transmission occurs sequentially, it is called "Liang Gan" (Double Exposure/Infection). Once the pathogen has entered the interior and becomes lodged, it is called "Jie" (Knotting/Binding). If the knotting forms a definite shape and all other symptoms cease, it is then called "Ji" (Accumulation/Fixed Mass). If the accumulation can move, it is called "Ju" (Gathering/Migratory Mass). Located eccentrically on one side of the body, it is called "Pi" (Partial Accumulation), also written as "KT". Formed by borrowing external factors, it is called "Jia" (False Mass); "Zheng" (True Mass) refers to what can be verified; "Jia" refers to its illusory nature (based on *Zhu Bing Yuan Hou Lun*). Knotting without a definite shape, persisting for a long time without cure, recurring after remission, is called "Zhu" (Leaking/Passing Disease), also written as "Zhu", or called "Xi Qi" (Tethered Qi). If a newly acquired disease recurs shortly after recovery due to a cause, it is directly called "Fu" (Recurrence), also written as "Fu". Disease resulting from medical error is called "Huai Bing" (Ruined Disease). Disease contracted from others is called "Yi Bing" (Contagious Disease). Disease progressing to the exhaustion of vital energy is called "Ji" (Extreme); "Ji" has six aspects, meaning ultimate limit; when breath ceases, it is called "Si" (Death), meaning dissipation. Generally, diffuse pathogens are treated with draining methods, knotted pathogens with expelling methods, iatrogenic errors with rescue methods, and contagious diseases with isolation/cutting-off methods; "Zheng" (True Mass) should use these several methods. If the healthy qi cannot sustain itself, tonifying herbs should be added to support it. The therapeutic methods of past dynasties were roughly as follows.
*Ben Cao Jing* (Materia Medica), *Ling Shu* (Spiritual Pivot), and *Su Wen* (Basic Questions) frequently mention "Lin Lu Han Re" (Dribbling/Dripping, Emaciation, Cold, and Heat). *Ling Shu* also has a chapter named "Sui Lu" (Annual Dew/Exposure). People do not understand the character "Lu". Commentary: "Lin Lu" is identical to "Lei Lu"; in ancient times, this was considered a term for fatigue and debility. *Zuo Zhuan*, Duke Zhao Year 1 states: "Do not let there be any blockage or stagnation, thereby exposing the body." The annotation says: "Lu means Lei (emaciated/weak)." *Han Feizi*, Chapter "Wan Zheng" states: "Favoring the exhaustion of the people." *Feng Su Tong Yi* states: "Strange spirits greatly use Lei Lu." All share this meaning. The character can also be written as "Lu". *Shi Jing* (Book of Songs), "Huang Yi": "The Hu Yi are carried away on the road," the commentary explains "Lu" as emaciated/thin, invading the Hunyi to make them thin. *Guanzi*, "Si Shi" states: "Not knowing the principles of the four seasons, the world becomes 'Lu'," which is the same meaning. "Sui Lu" refers to the annual qi being insufficient, confused by empty wind; the people receive the evil of empty wind and are immediately trapped into illness, which aligns perfectly with the words of *Guanzi*. Yang Shangshan's commentary on *Tai Su* generally interprets it as fog and dew, which is shallow and inadequate. *Shang Han Li* (Example of Cold Damage) mentions that whenever there is contact or exposure, revealing the body to cold, originally based on *Zuo Zhuan*. Superficial scholars added the character "Shuang" (Frost) after "Mao" (Expose/Cover), asking if the qi of cold consists only of frost and dew? The classic text would certainly not be so incomplete. *Zhu Bing Yuan Hou Lun* contains "Bu Lu" (Nursing Dew/Emaciation) for children emaciated due to food injury, and "E Lu" (Evil Dew/Bad Discharge) for postpartum blood stasis in women; both are extended meanings. ("Lin" was often written as "Long" in ancient times; Yang's commentary on *Tai Su* equates "Long" with "Lin". And *Han Shu* mentions the disease "Long Pi", indicating that "Lin" also communicates with "Pi".)