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[From the *Ling Shu: Discourse on Courage* chapter, full text. Appendix: Wine-induced Recklessness]

Huang Di asked Shao Yu: "Here are two individuals who act and stand simultaneously. Their ages are equal, and their clothing thickness is uniform. Suddenly encountering violent winds and heavy rain, some fall ill while others do not; some both fall ill, while neither falls ill. What is the reason for this?" ('Zu' [卒] sounds like 'Cu' [猝], meaning sudden.) Shao Yu replied: "Why does Your Majesty ask so urgently?" ('Ji' [急] means primary/first.) Huang Di said: "I wish to hear it in full detail." (Shao Yu continued:) "The green wind of spring, the yang wind of summer, the cool wind of autumn, and the cold wind of winter. The diseases caused by these four seasonal winds manifest in different forms. (The green wind of spring acquires Wood Qi, the yang wind of summer acquires Fire Qi, the cool wind of autumn acquires Metal Qi, and the cold wind of winter acquires Water Qi. These four seasonal winds each have their time of dominance; where there is dominance, there is restriction, hence the diseases they cause manifest in different forms.)" Huang Di asked: "How do the seasonal winds cause disease?" Shao Yu said: "Those with a yellow complexion, thin skin, and weak flesh cannot withstand the deficient wind of spring. (Yellow is the color of Earth. Those with a yellow complexion, thin skin, and weak flesh indicate insufficient Spleen Qi, thus unable to withstand the deficient wind of Spring Wood. The meaning of 'deficient wind' is seen in the Wind-Wind category, section 35.) Those with a white complexion, thin skin, and weak flesh cannot withstand the deficient wind of summer. (White is the color of Metal. Those with a white complexion, thin skin, and weak flesh indicate insufficient Lung Qi, thus unable to withstand the deficient wind of Summer Fire and become ill.) Those with a cyan complexion, thin skin, and weak flesh cannot withstand the deficient wind of autumn. (Cyan is the color of Wood. Those with a cyan complexion, thin skin, and weak flesh indicate insufficient Liver Qi, thus unable to withstand the deficient wind of Autumn Metal and become ill.) Those with a red complexion, thin skin, and weak flesh cannot withstand the deficient wind of winter. (Red is the color of Fire. Those with a red complexion, thin skin, and weak flesh indicate insufficient Heart Qi, thus unable to withstand the deficient wind of Winter Water and become ill.)" Huang Di asked: "Will those with a black complexion not get sick?" Shao Yu said: "Those with a black complexion, thick skin, and firm flesh are indeed not harmed by the winds of the four seasons. However, those with thin skin, unfirm flesh, and uneven complexion will fall ill if exposed to deficient wind during late summer. (Black is the color of Water. Those with a black complexion but thin, unfirm flesh, and varying complexion indicate insufficient Kidney Qi, thus unable to withstand the deficient wind of Late Summer Earth and become ill.) If one has thick skin and firm muscle, even if exposed to deficient wind during late summer, they will not fall ill. However, if one with thick skin and firm muscle is heavily affected by cold, suffering from both internal and external injury, then they will fall ill." Huang Di said: "Excellent." (If one has a black complexion, thick skin, and firm flesh, they cannot be harmed by the deficient wind of late summer; but if they are affected by wind and then by cold, this is called 'heavy affection'; if injured internally and externally, this is called 'internal and external injury,' leading inevitably to illness. Thus, those with a black complexion and firm skin/flesh are indeed different from those of other complexions who are prone to illness.)

Huang Di said: "The ability or inability to endure pain in humans is not determined by courage or cowardice. A courageous warrior may be unable to endure pain: seeing danger, he advances; seeing pain, he stops. A cowardly person may be able to endure pain: hearing of danger, he fears; encountering pain, he remains unmoved. A courageous warrior who can endure pain sees danger without fear and encounters pain without moving. A cowardly person who cannot endure pain, upon seeing danger and pain, turns his eyes, changes his face, fears to the point of speechlessness, loses Qi, and suffers palpitations. (Some versions omit 'palpitations'.) His complexion changes, appearing as if dying and reviving alternately. I have observed this phenomenon but do not know its cause; I wish to hear the reason." (This question concerns the reasons for enduring or not enduring pain, which is not due to courage or cowardice. The Qi of the brave is rigid, yet some cannot endure pain; seeing danger, they are not afraid, but seeing pain, they retreat. The Qi of the timid is weak, yet some can endure pain; hearing of danger, they fear, but encountering pain, they remain still. Furthermore, the brave who endure pain fear neither danger nor pain. The timid who cannot endure pain, upon seeing danger and pain, experience dizziness, facial terror, loss of speech, and color change, unaware of life or death. The differences among these four types have distinct causes.) Shao Yu said: "The distinction between enduring and not enduring pain lies in the thickness of the skin, the firmness or fragility of the muscles, and their tension or relaxation, not in courage or cowardice. (This is a distinction of constitutional nature that must be clarified.)" Huang Di said: "I wish to hear the origin of courage and cowardice." Shao Yu said: "A courageous person has deep-set, steady eyes; broad, straight, and upward-gazing eyebrows; transverse San Jiao (Triple Burner) textures; an upright and straight Heart; a large and firm Liver; and a full, expanded Gallbladder. When angry, Qi becomes abundant and the chest expands; the Liver rises and the Gallbladder spreads; sinews stretch, eyes gaze upward, hair stands erect, and the face turns pale. This is the origin of the courageous person. (The eyes are the essence of the five Zang and six Fu organs. Deep-set, steady eyes indicate solid organ Qi. 'Chang Heng' refers to breadth, implying horizontal and vertical extent. 'Zhi Yang' means looking straight with exposed light. Transverse San Jiao textures imply that rigid people have transverse muscle textures, while relaxed people have longitudinal ones. An upright Heart indicates rigid and courageous Qi. Large, firm, full, and expanded implies exceeding normal degrees. Anger causing chest expansion, sinew stretching, and eye gazing upward is due to strong Liver and Gallbladder Qi rushing upward. Hair standing erect is Liver Blood overflowing outward. A pale face is the Liver color manifesting outward. These are the origins of courage. Thus, the difference between courage and cowardice largely stems from the Liver and Gallbladder; hence, the Liver is called the General Officer, and decision-making depends on the Gallbladder.)" Huang Di said: "I wish to hear the origin of the cowardly person." Shao Yu said: "A cowardly person has large eyes that do not close tightly (store), with disordered Yin and Yang Qi, longitudinal San Jiao textures, short and small Lujin (back tendons), a lax Liver connection, an underfilled and sagging Gallbladder, straight intestines and stomach, and empty hypochondrium. Even when suddenly very angry, Qi cannot fill the chest; although the Liver and Lung Qi rise temporarily, they decline and sink again, so anger cannot be sustained. This is the origin of the cowardly person. ('Jian' [减] should be 'Jian' [缄], meaning storage/sealing. Eyes large but not sealed indicate unstable Shen Qi. Disordered Yin and Yang mean blood and Qi are easily chaotic, i.e., darting eyes and fearful glances. Longitudinal San Jiao textures mean non-transverse muscle textures. Short/small Lujin indicate a humble heart willing to yield to others. Lax Liver connection means lack of urgency. Underfilled/sagging Gallbladder means little bile and elongated shape. Straight intestines/stomach mean fewer curves. Empty hypochondrium indicates insufficient Liver Qi. These are due to insufficient Liver and Gallbladder, unable to fill Qi, hence alternating anger and weakness. My commentary: The brave possess rigid Qi; the timid possess weak constitution. However, courage has two types: Blood-Qi Courage and Ritual-Righteousness Courage. Being fearless in danger and unmoved by pain is superior endowment; however, reacting spontaneously may not always be moderate. Ritual-Righteousness Courage is also fearless and unmoved, but characterized by measured composure, far beyond Blood-Qi Courage. Blood-Qi Courage originates from the Liver; Ritual-Righteousness Courage originates from the Heart. If guarded by ritual and restrained by righteousness, Blood-Qi Courage can be eliminated. If enriched by learning and expanded by insight, Ritual-Righteousness Courage can be cultivated. Ancients said courage can be learned through understanding principles and nurturing nature. Although courage depends on the Liver and Gallbladder, its master is the Heart. 'Zong' [纵] is pronounced level tone. 'KT' is pronounced 'jie yu'.)"

Huang Di asked: "When a cowardly person drinks wine and becomes angry, not avoiding courageous warriors, which Zang organ causes this?" Shao Yu said: "Wine is the essence of water and grain, the liquid of cooked grains. Its Qi is fierce and rapid. Upon entering the Stomach, it causes Stomach distension, Qi rebels upward, filling the chest, causing Liver Qi to float and Gallbladder Qi to spread. At this moment, one is comparable to a courageous warrior. After the Qi subsides, regret follows. This similarity to warriors, yet lacking discernment to avoid conflict, is named 'Jiu Bei' (Wine-induced Recklessness). (' ' means urgent. 'Han' [悍] means fierce. Wine's hot and fierce nature causes Stomach distension, floating Liver, rising Qi, and strengthened Gallbladder. While drunk, spirit is confused, nature is disturbed, comparing oneself to bravery without knowing restraint; after Qi dissipates and Liver calms, regret arises. Driven by wine, acting recklessly, hence 'Wine-induced Recklessness.' My commentary: Wine is liquid of grains; Blood is essence of grains. Wine enters the Middle Jiao and seeks its kind, thus first entering the Blood aspect. Those who drink turn red on body and face, a sign thereof. Blood is Yin and gentle; Wine is Yang and fierce. Blood desires stillness, but wine agitates it; Blood desires storage, but wine disrupts it. Blood requires Qi to move; thus, chaotic Blood leads to chaotic Qi, and scattered Qi leads to scattered Blood. Such disturbance inevitably consumes Blood and Qi. Furthermore, human constitutions vary in Yin/Yang of Zang organs, and wine also has Yin/Yang qualities. Wine is fermented, its nature hot; juice transforms from water, its quality cold. Thus, those with Yang constitutions become hotter; those with Yin constitutions become colder. Therefore, unrestrained drinking harms regardless of Yin/Yang constitution. Excessive drinking in heat excess leads to Yang winning and Yin declining, often resulting in wind-damp swelling. Excessive drinking in cold excess removes heat nature but leaves cold quality, often damaging Kidneys and weakening Spleens. In youth, consumption and generation balance, so no harm is felt; in middle age, when strength wanes, past evils become disasters, uncontrollable. Thus, the harm of 'Wine-induced Recklessness' significantly affects longevity; how can one ignore moderation? ' ' is pronounced 'piao'. 'Han' [悍] is pronounced 'han'.)"