（素问血气形志篇）
形乐志苦，病生于脉，治之以灸刺。（形乐者，身无劳也。志苦者，心多虑也。心主脉，深思过虑则脉病矣。脉病者
当治经络，故当随其宜而灸刺之。）形乐志乐，病生于肉，治之以针石。（形乐者逸，志乐者闲。饱食终日，无所运用，
多伤于脾，脾主肌肉，故病生焉。肉病者，或为卫气留，或为脓血聚，故当用针石以取之。石，砭石也。）形苦志乐，病
生于筋，治之以熨引。（形苦者，身多劳。志乐者，心无虑。劳则伤筋，故病生于筋。熨，以药熨。引，谓导引。熨音郁。）
形苦志苦，病生于咽嗌，治之以甘药。（形苦志苦，必多忧思，忧则伤肺，思则伤脾，脾肺气伤，则虚而不行，气必滞矣。
脾肺之脉，上循咽嗌，故病生于咽嗌。如人之悲忧过度，则喉咙哽咽，食饮难进；思虑过度则上焦痞隔，咽中核塞，即
其征也。通评虚实论曰∶隔则闭绝，上下不通，则暴忧之病也。亦此之谓。病在嗌者，因损于脏，故当以甘药调补之。
甘，旧作百，灵枢九针论作甘药者是，今改从之。嗌音益。）形数惊恐，经络不通，病生于不仁，治之以按摩醪药。（惊
者气乱，恐者气下，数有惊恐，则气血散乱而经络不通，故病不仁。不仁者，顽痹 弱也，故治宜按摩以导气行血，醪
药以养正除邪。醪药，药酒也。经络二字，九针论作筋脉，义亦同。醪音劳）是谓五形志也。（结上文。按∶灵枢九针论
文有与此同者，俱不重载。）
(Su Wen, Chapter on Blood, Qi, Form, and Will)
When the body is at ease but the mind is distressed, disease arises in the vessels (Mai, pulse/vessels), and treatment involves moxibustion and acupuncture. (Body at ease means the physical body is not overworked. Mind distressed means the heart is burdened with excessive thinking. The Heart governs the vessels; deep reflection and excessive worry lead to vessel pathology. Since it is a vessel disease, one should treat the meridians and collaterals; therefore, moxibustion or acupuncture should be applied according to suitability.)
When both the body is at ease and the mind is joyful, disease arises in the muscles, and treatment involves needles and bian stones. (Body at ease implies physical leisure; mind joyful implies mental relaxation. Consuming full meals all day without exertion often damages the Spleen. The Spleen governs the muscles, hence disease arises here. Muscle diseases may involve stagnation of Wei Qi (Defensive Qi) or accumulation of pus and blood; thus, needles or bian stones should be used for treatment. "Stone" refers to bian stones.)
When the body is laborious but the mind is joyful, disease arises in the sinews, and treatment involves hot compresses and daoyin exercises. (Laborious body means frequent physical exertion. Joyful mind means absence of mental worry. Exertion damages the sinews, hence disease arises in the sinews. "Wen" refers to herbal hot compresses. "Yin" refers to daoyin (guiding and pulling exercises). Wen is pronounced yù.)
When both the body is laborious and the mind is distressed, disease arises in the pharynx, and treatment involves sweet-flavored medicines. (Laborious body and distressed mind inevitably involve much sorrow and rumination. Sorrow damages the Lung; rumination damages the Spleen. When Qi of the Spleen and Lung is damaged, it becomes deficient and fails to circulate, leading to Qi stagnation. The meridians of the Spleen and Lung ascend along the pharynx, hence disease arises in the pharynx. For instance, excessive grief causes choking in the throat and difficulty swallowing; excessive rumination causes obstruction in the Upper Jiao and a sensation of a lump in the throat, which are typical signs. Tong Ping Xu Shi Lun states: "Obstruction leads to closure and severance, with no communication between upper and lower, this is a disease caused by sudden anger or grief." This is also what is meant. Disease in the pharynx stems from internal organ damage, so sweet-flavored medicines should be used to regulate and tonify. "Sweet" was erroneously written as "Hundred" in old texts; Ling Shu, Jiu Zhen Lun writes "sweet-flavored medicine," which is correct, and we now adopt this correction. Yi is pronounced yì.)
Frequent fright and fear cause blockage of meridians and collaterals, and disease arises as insensibility (Bu Ren), treated with massage and medicinal wine. (Fright causes Qi to become chaotic; fear causes Qi to sink. Frequent fright and fear scatter and disorder Qi and Blood, blocking the meridians and collaterals, thus causing insensibility. Insensibility refers to numbness, bi syndrome, and weakness. Therefore, treatment should employ massage to guide Qi and move Blood, and medicinal wine to nourish Zheng Qi (Upright Qi) and eliminate pathogens. Lao Yao refers to medicinal wine. The term "meridians and collaterals" appears as "sinews and vessels" in Jiu Zhen Lun, with similar meaning. Lao is pronounced láo.)
These are referred to as the five conditions of form and will.
(Summarizing the above. Note: Ling Shu, Jiu Zhen Lun contains identical content; it is not repeated here.)