（《素问·遗篇本病论》）
黄帝曰∶人气不足，天气如虚，人神失守，神光不聚，邪鬼干人，致有夭亡，可得闻乎？（神光，神明也。人气与
天气皆失守，则阳神不聚，阴鬼干人，致死之兆也。）岐伯曰∶人之五脏，一脏不足，又会天虚，感邪之至也。（人有不
足之脏，与天虚之气相会者，其邪至甚，如肝遇木虚，心遇火虚之类也。）
人忧愁思虑即伤心，又或遇少阴司天，天数不及，太阴作接间至，即谓天虚也，此即人气天气同虚也。（少阴司天之
年，太阴尚在左间。若少阴不足，则太阴作接者，未当至而至矣。此以君火之虚，与人心气同虚也。）又遇惊而夺精，汗
出于心，（夺精者，夺心之精也。五脏各有其精，如《本神篇》曰∶五脏主藏精者也，不可伤，伤则失守而阴虚。即此之
义。）因而三虚，神明失守。（先有忧愁之伤，又有少阴不及，再遇惊而夺精，三虚相会，神明失守矣。）心为君主之官，
神明出焉，神失守位，即神游上丹田，在帝太乙帝君泥丸君下。（人之脑为髓海，是谓上丹田，太乙帝君所居，亦曰泥丸
君，总众神者也。心之神明失守其位，则浮游于此。）神既失守，神光不聚，却遇火不及之岁，有黑尸鬼见之，令人暴亡。
（心属火，心神失守，神明衰也，又遇火运不及，故见水色之鬼。非但癸年，即戊年失守亦然，司天二火不及亦然。尸
鬼者，魄之阴气。阳脱阴孤，其人必死，故尸鬼见也。）
人饮食劳倦即伤脾，又或遇太阴司天，天数不及，即少阳作接间至，即谓之虚也，此即人气虚而天气虚也。（太阴司
天之年，少阳尚为天之左间。若太阴不足，则接者先至而少阳得政。脾气既伤，又遇太阴失守，是重虚也。）又遇饮食饱
甚，汗出于胃，醉饱行房，汗出于脾，（卫气不固，则五脏汗泄于外，邪得乘而犯之，故致人神失守也。）因而三虚，脾
神失守。（既伤于脾，次遇天虚，再加汗出，是三虚也。）脾为谏议之官，智周出焉，神既失守，神光失位而不聚也，（脾
神失守，意智乱也。）却遇土不及之年，或己年或甲年失守，或太阴天虚，青尸鬼见之，令人卒亡。（土运不及，不止己
年，而甲亦有之，又或太阴司天，失守其位，故木邪鬼见，令人卒亡。）
人久坐湿地、强力入水即伤肾，肾为作强之官，伎巧出焉，因而三虚，肾神失守。神志失位，神光不聚，（诸脏皆言
作接间至及汗出之由，惟此不言，必脱失也。太阳寒水司天之年，厥阴尚为左间。若太阳不足，则厥阴作接间至，此天
虚也。《经脉别论》云∶持重远行，汗出于肾，兼之坐湿入水，肾气必伤，是为三虚。肾神不守，则精衰志失也。）却遇
水不及之年，或辛不会符，或丙年失守，或太阳司天虚，有黄尸鬼至，见之令人暴亡。（水不及者，土邪犯之，故黄尸鬼
见，卒然伤人。）
人或恚怒，气逆上而不下，即伤肝也，又遇厥阴司天，天数不及，即少阴作接间至，是谓天虚也，此谓天虚人虚也。
（厥阴司天之年，少阴当为左间。若厥阴不足，则少阴预至。肝气既伤，厥阴又虚，天人俱不足也。）又遇疾走恐惧，汗
出于肝。（天虚人虚，又汗出于肝，是为三虚。）肝为将军之官，谋虑出焉，神位失守，神光不聚，（肝藏魂，失守则魂神
不聚也。）又遇木不及年，或丁年不符，或壬年失守，或厥阴司天虚也，有白尸鬼见之，令人暴亡也。（白尸鬼见，金胜
木也。）
以上五失守者，天虚而人虚也，神游失守其位，即有五尸鬼干人，令人暴亡也，谓之曰尸厥。（尸鬼干人，则厥逆而
死，故谓尸厥。神游者，神气虽游，未离于身，尚不即死。若脉绝身冷，口中涎塞，舌短卵缩，则无及矣，否则速救可
苏也。以上五脏失守，独缺金虚伤肺、赤尸鬼一证，必脱简也。惟《邪气脏腑病形篇》所言五脏之伤俱全，但与此稍有
不同。详疾病类三。）人犯五神易位，即神光不圆也，非但尸鬼，即一切邪犯者，皆是神失守位故也。（神光，即阳明之
气，凡阳气不足，则阴邪犯之。二十难曰∶脱阳者见鬼。即神失守位之义。
愚按∶此二篇所言五鬼干人，其义最详。盖天地间万物万殊，莫非五行之化，人之脏气，鬼之干人，亦惟此耳。故
五鬼为邪，各因所胜，此相制之理，出乎当然者也。然以余所验，则有如心神失守、火自为邪者，多见赤鬼；肺金不足、
气虚茫然者，多见白鬼；肾阴亏损、目光昏暗者，多见黑鬼；肝木亡阳者，多见青鬼；脾湿为祟者，多见黄鬼。是皆不
待胜制，而本脏之邪自见也。至如山野之间，幽隐之处，鬼魅情形，诚有不测。若明本篇之义，则虽千态万状，只此五
行包罗尽之，治之以胜，将安遁哉？然鬼本无形，乃能形见，既觉其无中之有，独不能觉其有中之无乎？反之之明，在
正心以壮气，虚明以定神。神定，彼将自灭矣。天命所在，彼亦焉能以非祸加人哉？此全神却鬼之道也。古德云∶山鬼
之伎俩有限，老僧之不见不闻无穷。斯言至矣。论治类十六章有按当考。）此谓得守者生，失守者死，（得守则神全，失
守则神散。神全则灵明圆聚，故生。神散则魂魄分离，故死。）得神者昌，失神者亡。（阳气为神，阳盛则神全。阴气为
鬼，阳衰则鬼见。阴阳合气，命之曰人。其生在阳，其死在阴，故曰得神者昌，得其阳也。失神者亡，失其阳也。明阴
阳聚散之道，则鬼神之妙固不难知，而得失之柄还由于我。古云人定胜天，本非虚语。观孟子曰∶求则得之，舍则失之。
不于斯言益信乎？
(Suwen, Lost Chapters: Benbing Lun)
The Yellow Emperor asked: When human qi is insufficient and the heavenly climate appears deficient, if the human spirit loses its position and the light of the spirit fails to gather, allowing evil ghosts to invade the person and cause premature death, could you explain this to me? (The "light of the spirit" refers to the brightness of the mind-spirit. If both human qi and heavenly qi lose their proper positions, the Yang spirit will not gather, and Yin ghosts will invade the body, which is an omen of death.)
Qibo replied: Among the five zang organs of a person, if one organ is deficient, and this coincides with a period of heavenly deficiency, the invasion of pathogenic factors will be severe. (When a person has a deficient zang organ and encounters corresponding heavenly deficiency qi, the pathogenic influence is particularly strong; for example, when the Liver encounters a year of Wood deficiency, or the Heart encounters a year of Fire deficiency.)
If a person suffers from excessive worry and overthinking, it damages the Heart. Furthermore, if one encounters a year where Shaoyin (Ministerial Fire) governs the Heaven, but the heavenly numbers are insufficient (indicating weak Fire transport), and Taiyin (Damp Earth) arrives early as the connecting interstitial qi, this is called "Heavenly Deficiency." This represents a simultaneous deficiency of both human qi and heavenly qi. (In years where Shaoyin Ministerial Fire governs Heaven, Taiyin Damp Earth remains in the left interstitial position. If Shaoyin Fire is insufficient, Taiyin Earth acts as the successor and arrives prematurely. This reflects the deficiency of Ministerial Fire resonating with the deficiency of Heart qi.) If additionally, one experiences fright that drains the essence, causing sweat to issue from the Heart (draining essence refers to depleting the Heart's essence; each of the five zang organs stores its own essence, as stated in the *Ben Shen* chapter: "The five zang organs are responsible for storing essence and must not be injured; injury leads to loss of control and Yin deficiency." This is the meaning here.), thus forming "Three Deficiencies," the spirit and intelligence lose their guard. (First, there is internal injury from worry and thinking; second, there is Heavenly deficiency due to inadequate Shaoyin Fire; third, there is the draining of essence by fright. When these three deficiencies converge, the spirit and intelligence lose their post.) The Heart is the official of the Sovereign, from whom the spirit and intelligence emerge. If the spirit loses its position, it wanders to the Upper Dantian, located below the Emperor Taiyi, the Emperor Lord, and the Niwang Jun. (The human brain is the sea of marrow, known as the Upper Dantian, the residence of Taiyi Jun, also called Niwang Jun, who commands all spirits. When the Heart's spirit loses its post, it floats here.) Once the spirit has lost its guard and the light of the spirit does not gather, if one encounters a year of Fire insufficiency, Black Corpse Ghosts may appear, causing sudden death. (The Heart belongs to Fire; loss of Heart spirit indicates decline of the mind-spirit. Encountering a year of Fire insufficiency leads to the manifestation of Water-colored ghosts. This occurs not only in Gui years, but also in Wu years if the spirit is unguarded, or in years where the two Fires governing Heaven are insufficient. Corpse ghosts refer to the Yin qi of the Po. With the loss of Yang and isolation of Yin, death is inevitable, hence the vision of corpse ghosts.)
If a person suffers from improper diet and fatigue, the Spleen is damaged. Additionally, if one encounters a year where Taiyin (Damp Earth) governs Heaven, but the heavenly numbers are insufficient, and Shaoyang (Ministerial Fire) arrives early as the connecting interstitial qi, this is called "Deficiency," representing both human and heavenly Qi deficiency. (In years where Taiyin Damp Earth governs Heaven, Shaoyang Ministerial Fire is originally the left interstitial qi. If Taiyin Earth is insufficient, the successor arrives first, allowing Shaoyang Fire to take charge. With the Spleen qi already injured and Taiyin losing its post, this constitutes a double deficiency.) If additionally, one overeats, causing sweat to issue from the Stomach, or engages in sexual intercourse while drunk and full, causing sweat to issue from the Spleen (when Wei Qi is not secure, the essence of the five zang organs leaks out as sweat, allowing pathogens to take advantage and invade, leading to the loss of spiritual guard), thus forming "Three Deficiencies," the Spirit of the Spleen loses its guard. (Having injured the Spleen, encountering Heavenly deficiency, and then sweating constitutes the three deficiencies.) The Spleen is the official of Remonstrance, from whom wisdom and circumspection emerge. Once the spirit is unguarded, the light of the spirit loses its position and fails to gather (Spleen spirit unguarded leads to confusion of intention and wisdom). If one then encounters a year of Earth insufficiency, or if the Ji or Jia years involve loss of guard, or if there is Taiyin Heavenly deficiency, Green Corpse Ghosts may appear, causing sudden death. (Earth insufficiency occurs not only in Ji years but also in Jia years, or when Taiyin governs Heaven and loses its post; thus, Wood-pathogen ghosts appear, causing sudden death.)
If a person sits in damp places for long periods or exerts strength entering water, the Kidney is damaged. The Kidney is the official of Strength, from whom dexterity emerges. Thus forming "Three Deficiencies," the Spirit of the Kidney loses its guard. The spirit and will lose their position, and the light of the spirit fails to gather. (While the previous organs mentioned the arrival of connecting interstitial qi and sweating, this section omits them, likely due to textual loss. In years where Taiyang Cold Water governs Heaven, Jueyin Wind Wood is the left interstitial. If Taiyang Water is insufficient, Jueyin Wood arrives early as the connecting interstitial, constituting Heavenly deficiency. The *Jingmai Bie Lun* states: "Carrying heavy loads and traveling far causes sweat from the Kidney." Combined with sitting in wetness and entering water, Kidney qi is surely injured, forming the three deficiencies. If the Kidney spirit is unguarded, essence declines and will is lost.) If one then encounters a year of Water insufficiency, or if the Xin year does not match the符 (Fu), or if the Bing year involves loss of guard, or if Taiyang governs Heaven with deficiency, Yellow Corpse Ghosts may appear, causing sudden death. (Water insufficiency allows Earth pathogens to invade, hence Yellow Corpse Ghosts appear, striking suddenly.)
If a person becomes angry, causing Qi to reverse upward without descending, the Liver is damaged. Additionally, if one encounters a year where Jueyin (Wind Wood) governs Heaven, but the heavenly numbers are insufficient, and Shaoyin (Ministerial Fire) arrives early as the connecting interstitial qi, this is called "Heavenly Deficiency," representing both Heavenly and Human deficiency. (In years where Jueyin Wind Wood governs Heaven, Shaoyin Ministerial Fire should be in the left interstitial. If Jueyin Wood is insufficient, Shaoyin Fire arrives prematurely. With Liver qi injured and Jueyin deficient, both Heaven and Humanity are lacking.) If additionally, one runs rapidly or feels fear, causing sweat to issue from the Liver (Heavenly and Human deficiency, plus sweating from the Liver, constitute the three deficiencies). The Liver is the General, from whom strategy emerges. If the spiritual position is unguarded, the light of the spirit fails to gather (The Liver stores the Hun; if unguarded, the Hun spirit does not gather). If one then encounters a year of Wood insufficiency, or if the Ding year does not match the Fu, or if the Ren year involves loss of guard, or if Jueyin governs Heaven with deficiency, White Corpse Ghosts may appear, causing sudden death. (The appearance of White Corpse Ghosts indicates Metal overcoming Wood.)
The above five cases of loss of guard represent simultaneous Heavenly and Human deficiency. As the spirit wanders and loses its position, five types of Corpse Ghosts invade the person, causing sudden death, a condition termed "Shi Jue" (Corpse Syncope) (When Corpse Ghosts invade, syncope and death occur, hence the name Shi Jue. "Spirit wandering" means the spiritual energy has moved but has not yet left the body, so immediate death does not ensue. However, if pulse ceases, body becomes cold, saliva blocks the mouth, tongue shortens, and testicles retract, rescue is futile; otherwise, rapid treatment can restore consciousness. Regarding the five zang losses described above, the case of Metal deficiency damaging the Lung and the Red Corpse Ghost is missing, likely due to lost bamboo slips. Only the *Xieqi Zangfu Bingxing Pian* mentions complete injuries to the five zang organs, though slightly different from this text. See Disease Category III.) If a person disrupts the positions of the Five Spirits, the light of the spirit becomes incomplete. Not only Corpse Ghosts, but any pathogenic invasion occurs because the spirit has lost its guard. (The "light of the spirit" refers to Yangming Qi. Whenever Yang Qi is insufficient, Yin pathogens invade. The *Nan Jing, Chapter 20* states: "Those who lose Yang see ghosts." This illustrates the meaning of the spirit losing its guard.)
My commentary: The discussion of five ghosts invading humans in these two chapters is most detailed. Essentially, all things in heaven and earth, despite their diversity, are transformations of the Five Elements. The invasion of ghosts into human zang qi follows this same principle. Thus, the five ghosts act as pathogens according to their respective overcoming relationships, which is the natural law of mutual restriction. However, based on my clinical experience, cases where Heart spirit is unguarded and Fire acts as its own pathogen often manifest as Red Ghosts; cases of Lung Metal deficiency and vague Qi often manifest as White Ghosts; cases of Kidney Yin depletion and dim vision often manifest as Black Ghosts; cases of Liver Wood Yang exhaustion often manifest as Green Ghosts; and cases of Spleen Dampness acting as a nuisance often manifest as Yellow Ghosts. These manifestations do not wait for the overcoming relationship but arise from the pathology of the affected zang itself. As for ghostly phenomena in remote mountains or hidden places, they are indeed unpredictable. Yet, understanding the principles of this chapter reveals that all such forms are encompassed by the Five Elements. Treating them with their overcoming agents leaves them no escape. Since ghosts are inherently formless yet appear in form, if one can perceive existence within non-existence, why not perceive non-existence within existence? The key to clarity lies in rectifying the heart to strengthen Qi, and maintaining emptiness and brightness to stabilize the spirit. When the spirit is stable, these entities vanish spontaneously. Where destiny resides, how can they impose unnatural calamities? This is the way to preserve spirit and repel ghosts. An ancient sage said: "The tricks of mountain ghosts are limited; the monk's practice of seeing nothing and hearing nothing is infinite." This statement is profound. Refer to the commentary in Treatment Category, Chapter 16. This is what is meant by "those who retain their guard live, those who lose their guard die" (Retaining guard preserves the spirit; losing guard scatters it. A preserved spirit is bright and cohesive, leading to life. A scattered spirit separates soul and body, leading to death), and "those who possess spirit prosper, those who lose spirit perish" (Yang Qi is spirit; abundant Yang means complete spirit. Yin Qi is ghost; deficient Yang allows ghosts to appear. The union of Yin and Yang Qi constitutes a human. Life depends on Yang, death on Yin. Hence, possessing spirit means prosperity through obtaining Yang; losing spirit means perishing through losing Yang. Understanding the principles of Yin-Yang gathering and dispersal makes the mysteries of ghosts and spirits easy to grasp, and the balance of gain and loss rests within oneself. The ancients said, "Human determination can overcome Heaven," which is not empty talk. Consider Mencius: "Seek and you will find; abandon and you will lose." Does this not further confirm these words?)