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Complexion reflects the changes of Heaven, and pulse reflects the changes of Earth. Heaven governs growth, and Earth governs formation. This chapter lacks question-and-answer format, directly stating that the heart corresponds to the vessels (Mai, blood vessels), seemingly continuing from the previous section on the Yin-Yang of Heaven and Earth, and further explaining the correspondence between complexion and pulse.
Since there is no question-and-answer, it is not called a "Treatise" (Lun).

The heart corresponds to the vessels (Mai, blood vessels), and its flourishing aspect manifests in the complexion. (The Heart governs the blood vessels, hence it corresponds to the vessels. The Classic states: Pulse Qi manifests at the Qi Kou [radial artery], and complexion manifests at the Ming Tang [nose]. The splendor of the Heart is in the face, hence its flourishing aspect is in the complexion.) The organ that controls the Heart is the Kidney. (The Five Zang organs correspond to the Five Elements, each having generating and controlling relationships. Control leads to transformation and generation. The Heart belongs to Fire and is controlled by Kidney Water; thus, the Kidney is the master of the Heart's transformation and generation, hence it is said that the Kidney controls the Heart.) The Lungs correspond to the skin, their flourishing aspect manifests in the hair, and the organ that controls them is the Heart. (The Lungs govern Qi, and Qi governs the exterior, hence they correspond to the skin. The Shanghan Lun states: The Cun Kou pulse is slow and delayed; slow indicates the growth of Yang Qi, the voice is Shang [metallic], and the hair grows long. Hair attaches to the skin; when Qi grows, the hair flourishes.) The Liver corresponds to the tendons, its flourishing aspect manifests in the nails, and the organ that controls it is the Lungs. (Marrow generates the Liver, and the Liver generates the tendons, hence the correspondence is with the tendons. The nails are the surplus of the tendons, hence their flourishing aspect is in the nails.) The Spleen corresponds to the muscles, its flourishing aspect manifests in the lips, and the organ that controls it is the Liver. (The Spleen governs Central Earth, is the official of the granary, and governs the transportation and transformation of the essence of water and grain to nourish the muscles, hence it corresponds to the muscles. The Spleen opens into the mouth, hence its flourishing aspect is in the lips.) The Kidneys correspond to the bones, their flourishing aspect manifests in the hair, and the organ that controls them is the Spleen. (The Kidneys store Essence and govern Marrow, hence the correspondence is with the bones. The hair is the surplus of Essence and Blood, hence its flourishing aspect is in the hair. The Wu Yun Xing Da Lun states: The North generates Cold, Cold generates Water, Water generates Salty, Salty generates the Kidneys, the Kidneys generate Bone Marrow, Marrow generates the Liver, the Liver generates Tendons, Tendons generate the Heart, the Heart generates Blood, Blood generates the Spleen, the Spleen generates Flesh, Flesh generates the Lungs, the Lungs generate Skin and Hair, and Skin and Hair generate the Kidneys. This is Tian Yi generating Water, and the generating relationship among the Five Zang organs. The Liu Wei Zhi Da Lun states: The Yellow Emperor asked: How does geography correspond to the positions of the six Qi? Qibo answered: Below Xiang Huo [Ministerial Fire], Shui Qi [Water Qi] bears it; below Shui Wei [Water Position], Tu Qi [Earth Qi] bears it; below Tu Wei [Earth Position], Feng Qi [Wind Qi] bears it; below Feng Wei [Wind Position], Jin Qi [Metal Qi] bears it; below Jin Wei [Metal Position], Huo Qi [Fire Qi] bears it; below Jun Huo [Ruler's Fire], Yin Jing [Yin Essence] bears it. Excess causes harm, bearing leads to control, and control leads to transformation and generation. Thus, it is said that the Heart corresponds to the vessels and the Lungs correspond to the skin, describing the generating relationship of the Five Zang organs; the Kidney controls the Heart, and the Heart controls the Lungs, describing the complementary relationship of the Five Zang organs. Zhu Jigong said: First Heart, then Lung, then Liver, then Spleen, then Kidney, this returns to emphasizing "formation." The answer was: Yes.)

Therefore, excessive consumption of salty food causes the vessels to coagulate and the complexion to change; excessive consumption of bitter food causes the skin to wither and the hair to fall out; excessive consumption of pungent food causes the tendons to contract and the nails to wither; excessive consumption of sour food causes the flesh to thicken and the lips to peel; excessive consumption of sweet food causes bone pain and hair loss. These are the harms caused by the excess of the five flavors. (This continues the previous text to discuss the harm of excess. The Five Elements have generating and controlling relationships and cannot be neglected. If control is excessive, there is the harm of over-restriction. Therefore, excessive salty food means Water flavor is excessive and injures the Heart, causing vessel coagulation and complexion change; excessive bitter food means Fire flavor is excessive and injures the Lungs, causing skin withering and hair loss; excessive pungent food means Metal flavor is excessive and injures the Liver, causing tendon contraction and nail withering; excessive sour food means Wood flavor is excessive and injures the Spleen, causing flesh thickening and lip peeling; excessive sweet food means Earth flavor is excessive and injures the Kidneys, causing bone pain and hair loss. The five flavors are used to nourish the Five Zang organs. If a Zang organ has an excess, the organ it cannot overcome is injured. This again illustrates that control must not be excessive.)

Thus, the Heart desires bitter, the Lungs desire pungent, the Liver desires sour, the Spleen desires sweet, and the Kidneys desire salty. This is the combination of the five flavors and the Five Zang organs. (The five flavors enter the mouth, are stored in the stomach and intestines, and nourish the Qi of the Five Zang organs. Thus, the five flavors are desired by the Five Zang organs. Without excess, Jin Ye [body fluids] can mutually achieve, and Shen [spirit] naturally arises.)

The Qi of the Five Zang organs. (The five flavors are stored in the stomach and intestines to nourish the Qi of the Five Zang organs. The Five Zang organs internally store the Five Shen [spirits], and the Five Qi externally manifest as five colors. The following discusses the Jing Qi [meridian Qi] of the Five Zang organs and the complexions indicating life and death, which differ from those generated by the Heart and Lungs. Hence, it first mentions "the Qi of the Five Zang organs".)

Therefore, if the complexion appears green like dead grass, death ensues. ("Gu" connects to the above text. When the Qi of the Five Zang organs is injured, the defeated colors of the Five Elements appear. "Zi" refers to a mat; the color of dead grass is green with white.) If yellow appears like Zhi Shi (Aurantii Fructus Immaturus), death ensues. (Yellow with a bluish tint.) If black appears like dust/smoke, death ensues. ("Tai" sound, meaning smoke/dust; black with a yellowish tint.) If red appears like clotted blood, death ensues. ("Pu Bei cut", " " refers to foul, coagulated blood; red-black in color.) If white appears like dry bone, death ensues. (Dead white and dry.) The appearance of these five colors indicates death. (The five colors are dry and accompanied by the conquering color, hence death.) If green appears like the feathers of a kingfisher, life ensues; if red appears like a rooster's comb, life ensues; if yellow appears like a crab's belly, life ensues; if white appears like pig fat, life ensues; if black appears like the feathers of a crow, life ensues. The appearance of these five colors indicates life. (The five colors are pure and lustrous, hence life.)

Life generated by the Heart resembles white silk wrapping cinnabar; life generated by the Lungs resembles white silk wrapping red; life generated by the Liver resembles white silk wrapping gan (dark blue-red); life generated by the Spleen resembles white silk wrapping Trichosanthis Fructus; life generated by the Kidneys resembles white silk wrapping purple. These are the external flourishing aspects generated by the Five Zang organs. (This describes the flourishing colors generated by the Five Zang organs manifesting externally. The previous section discussed the Qi of the Five Zang organs manifesting five colors externally; this reiterates the hidden splendor of the Cang Zhen [stored truth], faintly visible between the skin, as if wrapped in white silk. "Gao" is plain white; "Zhu" is deep red; "Hong" is pale red; "Gan" is dark blue-red; "Trichosanthis Fructus" is red-yellow; "Zi" is a mixture of red and black. These five element colors all include red. Since Qi is primarily white and Flourishing is primarily red, being wrapped in white silk signifies the Qi of the Five Zang organs enveloping the exterior; the inclusion of red in all five colors signifies the Flourishing of the Five Zang organs hidden within. The previous section discussed the Qi-color of the Five Zang organs; this discusses the Blood-color of the Five Zang organs. Wang Zifang asked: Do Qi-colors have distinctions of life and death, but Blood-Qi do not? The answer was: External pathogens cause disease progressing from Qi to Meridians to Zang organs; internal pathogens cause disease progressing from Zang organs to Meridians to Qi. Both external and internal factors injure the Qi of the Five Zang organs before death occurs. Thus, the appearance of death in the five colors indicates the exhaustion of the Qi of the Five Zang organs.)

Colors and flavors should correspond to the Five Zang organs: White corresponds to the Lungs and Pungent flavor; Red corresponds to the Heart and Bitter flavor; Green corresponds to the Liver and Sour flavor; Yellow corresponds to the Spleen and Sweet flavor; Black corresponds to the Kidneys and Salty flavor. ("Dang" means to correspond or match. It refers to the correspondence of color and flavor to the Five Zang organs. Color is external, flavor is internal. Thus, it is said White corresponds to Lungs and Pungent, meaning Pungent generates the Lungs and the Lungs generate White. This concludes the discussion on the life and death colors of the Five Zang organs, generated by the Qi of the Five Zang organs, whose Shen Qi [spiritual Qi] is generated by the five flavors.)

Therefore, White corresponds to the Skin, Red to the Vessels, Green to the Tendons, Yellow to the Muscles, and Black to the Bones. (The Lungs correspond to the Skin, the Heart to the Vessels, the Liver to the Tendons, the Spleen to the Muscles, and the Kidneys to the Bones. This describes the colors generated by the Heart and Lungs, continuing from the correspondence of the Five Zang organs and manifesting externally.)

All meridians converge upon the eyes. (The essence of the Five Zang and Six Fu organs, and the twelve regular meridians, all ascend to the eyes, connect to the brain, and emerge from the vertex. Thus, it is said all meridians converge upon the eyes. This section discusses the circulation of the Jing Qi of the Five Zang organs: Zang -> Meridian -> Qi -> Color. Headache and diseases of the vertex, the fault lies in the Foot Shaoyin and Foot Taiyang meridians; this is Qi -> Meridian -> Meridian -> Zang. Thus, this section corresponds to the section on the Qi of the Five Zang organs regarding headache and vertex diseases; the section on "When sleeping, blood returns to the Liver" and the section on "Arrival of Red Pulses" correspond to the section on "Life generated by the Heart resembling white silk wrapping cinnabar".)

All marrow belongs to the brain. (The brain is the sea of essence and marrow.)
All tendons belong to the joints. (Joints refer to bone joints. Tendons are born from bones and connect between bone joints.)
All blood belongs to the Heart. (Blood is Shen Qi. The fluid of the Middle Jiao, the essence of the Five Zang organs, offered to the Heart Spirit to transform into red blood, hence all blood belongs to the Heart.)
All Qi belongs to the Lungs. (The Upper Jiao develops and disseminates, spreading the flavors of grain, warming the skin, filling the body, moistening the hair, like mist and dew irrigation. This is called Qi. Grain enters the stomach, and its refined essence permeates the vessels. The Lungs reside in the Upper Jiao, gather all vessels, and transmit essence to the skin and hair, hence they govern the Qi of the whole body.)

This is the morning and evening circulation of the four limbs and eight streams. (The four limbs are where the Jing-Shu points of the Five Zang organs emerge. The eight streams are the fleshy parts of the thighs and arms, where the Yuan Zhen [original true Qi] of the Five Zang organs converges. Here it is said that the Jing-Blood of the Five Zang organs generally belongs to the Heart, and the Qi of the Five Zang organs generally belongs to the Lungs. Jing Qi circulates through the four limbs and eight streams, pours into the eyes, converges in the brain, nourishes sinews and bones, facilitates joint movement, circulates day and night, entering and exiting internally and externally, like a ring without end. Thus, those skilled in observing complexion should understand the Qi of the Five Zang organs; those skilled in diagnosing pulses should begin with the five pulses.)

Therefore, when a person sleeps, blood returns to the Liver. (This again discusses blood traveling outside the vessels with Wei Qi [defensive Qi]. Blood is the essence of water and grain, flowing within and distributing outward. The concentrated part travels in the Jing Sui [meridian tunnels], which is the Ying Blood [nutritive blood] of the meridians. The part flowing within flows into the Chong and Ren vessels. The Chong and Ren vessels originate in the Bao Zhong [uterus/pelvic center], ascend along the back interior, and serve as the Sea of the Meridians. Their floating and external branches ascend along the right side of the abdomen, distribute outward, penetrate the skin, and generate lanugo. Upon waking, they travel with Wei Qi on the skin surface; upon sleeping, they travel inward with Wei Qi and return to the Liver. Thus, the Chong and Ren vessels govern the origin, and the Liver governs reception. Therefore, in Shanghan syndrome where heat enters the Blood Chamber, the Qimen point of the Liver is needled. "Gu" connects to the above text. The blood of the meridians travels with Ying Qi through the three Yin and three Yang meridians of the four limbs, circulating day and night; the blood of the Chong and Ren vessels travels with Wei Qi during the day in the Yang and returns to the Yin at night.)

The Liver receives blood and enables vision. (The Liver opens into the eyes, so when the Liver receives blood, vision is enabled. Seeing colors at the Ming Tang is the Qi-color of the Five Zang organs. The external flourishing aspect generated by the Five Zang organs is the blood-color manifesting in the eyes. Thus, it is said that the strange pulses of the five colors are the blood-color of the Extraordinary Vessels. When water and grain enter the stomach, Jin Ye [body fluids] take different paths. The Five Zang organs store essence. The essence of the Five Zang organs transforms into red blood, overflows into the Chong and Ren vessels, is received by the Liver, and opens into the eyes. Thus, among the colors generated by the Five Zang organs, they flourish externally in the eyes, and the Liver governs color.)

The feet receive blood and enable walking; the palms receive blood and enabling grasping; the fingers receive blood and enabling holding. (Blood is what nourishes sinews and bones and facilitates joint movement. This says that the blood of the Chong and Ren vessels also circulates through the four limbs, penetrates the fingers and palms, and reaches everywhere.)

Upon waking and being exposed to wind, blood coagulating in the skin becomes Bi [obstruction] syndrome. (The Jin Gui Yao Lue states: From where does Blood Bi disease arise? The Master said: Severe fatigue with sweating, restless sleep, plus slight wind invasion, leads to this condition. Sweating indicates Wei Qi deficiency on the exterior. During sleep, Wei Qi returns to the Yin; upon waking, blood moves to the exterior. With wind exposure, blood coagulates in the skin, becoming Bi. Bi means obstruction and lack of free flow. This describes the situation where Wei Qi remains in the Yin for too long and fails to act as an external guard for the blood.)

Coagulating in the vessels becomes Qi [stagnation/deficiency]. (Vessels here refer to the Luo vessels [collaterals] visible on the skin. The blood of the Chong and Ren vessels overflows into the skin and permeates the Luo vessels; thus, coagulation in the skin becomes Bi, while coagulation in the Luo vessels becomes stagnant and unable to flow freely.)

Coagulating in the feet becomes Jue [reversal/cold extremities]. (Jue means reverse cold. When Yin and Yang Qi do not connect smoothly, it is called Jue. The lower part is Yin, and blood is Yin. If blood coagulates in the lower part, the upper and lower Yin and Yang do not connect smoothly, resulting in Jue. This describes blood traveling with Wei Qi, and the disharmony of Yin and Yang. Zhu Shengqi Yue said: The circulation of Ying and Wei seems contradictory in the Classic, long suspected by people. Now the Master clarifies it, and we realize that the blood traveling with Wei Qi during the day in Yang and at night in Yin is the blood of the skin. After the Yin meridians finish, the Yang meridians follow; after the Yang meridians finish, the Yin meridians follow; this is the Ying blood of the twelve Zang-Fu organs.)

In these three cases, blood flows but cannot return to its empty spaces (acupoints), hence it becomes Bi and Jue. (Kong refers to Gu Kong [bone spaces]. Bone spaces are the 365 junctions of joints where meridians meet, and are where Luo vessels permeate various joints. Blood flows in the skin and cannot return to the junctions, hence it becomes Bi and Jue.)

Humans have twelve major valleys and 354 minor streams, minus twelve Shu points. These are all places where Wei Qi stays and stops, and where pathogenic Qi lodges. Needles and stones [moxibustion/lancets] can remove pathogenic Qi along these pathways. (This discusses the movement of Wei Qi in the Xi Gu [streams and valleys]. Xi Gu are the junctions of muscle partitions. The Qi Kou Lun states: Large gatherings of flesh are called Gu; small gatherings are called Xi. Between muscle partitions, at the junctions of Xi and Gu, Ying and Wei circulate, and Da Qi [great Qi] converges. There are 365 Xi-Gu junctions, corresponding to one year. Humans have twelve major valleys, which are the large divisions of flesh. The 354 minor streams are the small divisions of flesh. Division refers to the texture of muscle partitions. Name refers to acupoint names. Generally, between muscle partitions there are junctions, and at junctions there are acupoint names. The number of Xi-Gu corresponds to one year: A year has 360 days; subtracting the 6 days of Shuo Xu [new moon void], there are 354 days, corresponding to the number of minor streams. Subtracting twelve Shu points means that among the twelve major valleys, there are twelve Shu points. Qi Ying [excess Qi] is 5 days and 940 fen; Shuo Xu is 5 days and 940 fen, totaling 12 days, corresponding to the twelve Shu points. Combining the 354 days of the year with the 12 days of Qi Ying and Shuo Xu totals 365+ days, forming one year. Thus, there are 366 days in a year, using leap months to define the four seasons and form the year. Wei Qi travels outside the vessels, warms the muscle partitions, fills the skin, plumps the Cou Li [pores/skin texture], and controls opening and closing. All these Cou Li and muscle partitions are places where Wei Qi stays and stops. Upon waking and being exposed to wind, blood coagulates, becoming Bi and Jue. Needles and stones removing pathogenic Qi along these pathways means that between the muscle partitions, there are also 365 acupoints. Yang Junli asked: The Qi Kou Lun says there are 365 acupoints to correspond to one year, but now there are 366. The answer was: A year has 366 days but is slightly short, so collectively it is said to be 365 days. Separately, each year has 354 days, plus the 12 days of Qi Ying and Shuo Xu.)

At the beginning of diagnosing disease, the Five Decisions [Wu Jue] are the guideline. To know the beginning, first establish the Mother [root]. The so-called Five Decisions refer to the five pulses. (Diagnosis is observation. Beginning refers to the pathogen initially affecting the Qi division of the Three Yin and Three Yang. The Five Decisions involve examining and distinguishing the Jing Qi of the Yin and Yang of the Five Zang organs to decide the disease. To know where the disease began in a specific meridian, first establish the Five Zang organs as the root, examining which meridian's Qi and which Zang organ's meridian is affected. The physical bodies of the Five Zang organs are stored internally, but their Jing Qi circulates externally. Thus, if the complexion appears like dead grass, death ensues; if green like kingfisher feathers, life ensues. This is the life and death Jing Qi of the Five Zang organs, emerging externally and forming the complexion. At the beginning of diagnosis, the Five Decisions are the guideline, reiterating that the pathogen initially affects Qi, then Meridians, then Zang organs.)

Therefore, headache and vertex diseases, with deficiency below and excess above, the fault lies in the Foot Shaoyin and Foot Taiyang meridians; severe cases enter the Kidneys. (Shaoyin and Taiyang are exterior-interior pairs. Yang Qi is born within the Water Zang and Water Fu organs and ascends to the vertex. Excess refers to pathogenic excess, deficiency refers to healthy Qi deficiency. Thus, headache and vertex diseases are pathogenic excess above and healthy Qi deficiency below. Generally, pathogens enter humans starting from the skin and Qi division, stay and do not depart, then transfer to the meridians. Thus, the fault lies in the Taiyang and Shaoyin meridians, and severe cases enter the Kidneys. Generally, when meridians are affected by pathogens, they internally affect the Zang organs.)

Dizziness and tremors, blindness and deafness, with excess below and deficiency above, the fault lies in the Foot Shaoyang and Foot Jueyin meridians; severe cases enter the Liver. (" " and " " are the same. "Meng" is dizziness/confusion, "Zhao" is trembling, "You" is severity. The Foot Shaoyang and Jueyin meridians distribute along the hypochondrium and descend along the foot dorsum. The Jueyin Liver opens into the eyes; the Shaoyang meridian emerges from the ears. Pathogenic excess below prevents Jing Qi from ascending, causing blindness and deafness. Healthy Qi deficiency above leads to severe visual disturbance, dizziness, and trembling. This is initial Qi injury leading to healthy Qi deficiency above, fault in the meridians, and subsequent pathogenic excess below. The previous section discussed disease due to pathogenic excess; this discusses disease due to healthy Qi deficiency. Generally, where pathogenic Qi gathers, healthy Qi must be deficient. Wang Zifang asked: Regarding pathogenic Qi of the Five Zang organs, why only mention severe cases entering the Kidneys and Liver? The answer was: Pathogens entering the meridians internally affect the Zang organs. However, affecting the Zang organs results in half-life half-death, hence it is said "no need to move the Zang organs." Pathogens entering Yin meridians, if the Zang Qi is solid, slip into the Fu organs. This chapter discusses the Jing Qi of the Five Zang and Three Yin Three Yang meridians, hence it says severe cases enter the Kidneys and Liver. If not severe, they either remain in the meridians or slip into the Fu organs. Thus, mentioning only two Zang organs at the beginning, without exhaustive explanation, is to prevent students from taking a rigid view.)

Abdominal fullness and distension, support and obstruction in the chest and hypochondrium, reversal below and冒 (mao, covering/obscuring) above, the fault lies in the Foot Taiyin and Foot Yangming meridians. (The abdomen is the outer wall of the Spleen and Stomach. Abdominal fullness and distension indicate pathogens pressing on the Qi division of Taiyin and Yangming. Zhi refers to collateral branches; Ge refers to internal diaphragm. The collaterals of Taiyin and Yangming pierce the diaphragm; when Qi-division pathogens transfer to the meridians, they involve the Zhi Ge and hypochondrium, causing fullness.)

Cough and rebellious Qi, Jue [reversal] in the chest, the fault lies in the Hand Yangming and Hand Taiyin meridians. (Hand Taiyin governs Qi and the skin/hair. When pathogens injure the skin/hair Qi division, cough and rebellious Qi occur. The Hand Taiyin meridian originates in the Middle Jiao, follows the stomach, and ascends through the diaphragm. The Hand Yangming meridian enters the supraclavicular fossa, connects to the Lungs, descends through the diaphragm, and belongs to the Large Intestine. When pathogens affect the meridians, Jue reversal occurs in the chest.)

Heart vexation and headache, disease in the Di Zhong [diaphragm region], the fault lies in the Hand Taiyang and Hand Shaoyin meridians. (The Classic states: The Heart distributes to the exterior. When the Ruler's Fire Qi is externally affected by pathogens, heart vexation occurs internally. When Taiyang Qi is affected by pathogens, headache occurs superiorly. The Hand Taiyang meridian follows the throat and descends through the diaphragm. The Hand Shaoyin meridian exits and connects to the Heart system, descends through the diaphragm, and connects to the Small Intestine. Disease in the Di Zhong indicates the fault lies in the Hand Taiyang and Shaoyin meridians. This section determines Zang organ diseases by examining symptoms. Generally, the Jing Qi of Zang and Fu organs has specific distributions in the upper/lower and internal/external. Hence, it is said: At the beginning of diagnosis, the Five Decisions are the guideline. Diagnosis is observation.)

The size, slipperiness, roughness, floating, and sinking of the pulse can be distinguished by finger. The images of the Five Zang organs can be inferred by analogy. The tones of the Five Zang organs can be perceived by consciousness. The subtle diagnosis of the five colors can be observed by eye. Combining color and pulse ensures complete accuracy. (This uses pulse diagnosis and complexion observation to know diseases of the Five Zang organs. Small indicates healthy Qi deficiency; large indicates pathogenic excess. Slippery mainly indicates blood injury; rough indicates Qi deficiency. Floating indicates exterior/Fu organs; sinking indicates interior/Zang organs. These six are the outlines of the pulse, distinguishable by finger. The Five Zang organs are internal, but their phenomena manifest externally; by the principles of the Five Elements, they can be inferred by analogy. The Five Zang organs correspond to the five tones, emitting sounds, which can be perceived by consciousness. Observing the subtle manifestations of the five colors can be done by internal observation with the eyes. By examining the correspondence of color and pulse to distinguish life and death in disease, one achieves completeness without error. This is another method compared to the previous section determining five-pulse diseases by symptom examination.)

The arrival of red pulses is rapid and firm; diagnosis indicates accumulation of Qi in the middle, occasionally hindering food intake, named Xin Bi [Heart Obstruction], acquired from external illness, due to overthinking and Heart deficiency.