《刺志论》曰∶气实形实，气虚形虚，此其常也。反此者，病。（形归气，故虚实同焉。形气
相反，故病生。气，脉气。形，身形。）谷盛气盛，谷虚气虚，此其常也，反此则病。（营气
之道，内谷为实，谷入于胃，气传于肺，精者，上行经遂，故谷气虚实，古必同焉。候不相应则为
病也。）脉实血实，脉虚血虚，此其常也。反此则病，（脉者，血之府，故虚实同，反不相应，则
为病也。）如何而反？气虚身热，此谓反也。（气虚为阳气不足当身寒，反身热者，脉气当盛，脉不
盛而身热，证不相符，故为反也。《甲乙经》云∶气盛身热，气虚身热，此为反也。）谷入多
而气少，此谓反也。（谷入于胃，脉道乃行，谷入多而气少者，是胃气不散，故反也。）谷不入而
气多，此谓反也。（胃气外散，肺并之也。）脏盛血少，此谓反也。脉少血多，此谓反也。（经脉行气络
脉受血，经气入络，络受经气，候不相合，故皆反常。）气盛身寒，得之伤寒，气虚身热，得之伤
暑。（伤，谓触冒也。寒伤形故气盛身寒。热伤气，故气虚身热。）
《皮部论》曰∶百病之始生也。必先于皮毛，邪中之，则腠理开，开则入客于络脉。留
而不去，传入于经，留而不去，传入于腑，廪于肠于胃。（廪，积也，聚也。）邪之始，
入于皮也，沂然起毫毛，开腠理，（沂然，恶寒也。起，谓毛起竖也。腠理，谓皮空及纹理也。）其入
于络也，则络脉盛色变，（盛，谓满盛。变，谓易其常也。）其人客于经也。则感虚乃陷下；（经虚
邪入，故曰感虚。脉虚气少，故陷下也。）其留于筋骨之间，寒多则筋挛骨痛，热多则筋弛骨消，
肉灼 破，毛直而败，（挛，急也。弛，缓也。消，烁也。寒则筋急，热则筋缓。寒盛为痛，热盛
为肿。消 者，肉之标，故肉消则 破，毛直而败也。）
《刺志论》说：气实则形体充实，气虚则形体虚弱，这是正常的规律。与此相反的情况，就是病态。（形体归属于气，所以虚实应当一致。如果形与气相反，疾病就会发生。这里的“气”指脉气，“形”指身形。）饮食充足则气盛，饮食匮乏则气虚，这是正常的规律，与此相反则为病。（营气的生成之道，以内有谷物为充实。谷物进入胃中，气传导至肺，精微部分沿经脉上行，所以谷气的虚实，古人认为必然是一致的。如果脉象与症状不相符合，就是病态。）脉象实则血实，脉象虚则血虚，这是正常的规律。与此相反则为病。（脉是血的府库，所以虚实应当一致，如果不相符合，就是病态。）什么情况下会出现相反呢？气虚而身体发热，这叫做反常。（气虚属于阳气不足，本应身体发冷，反而身体发热，此时脉气应当盛大，但脉不盛大而身体发热，证候不相符，所以称为反常。《甲乙经》说：气盛身热，气虚身热，这都属于反常。）吃进去的食物多而气少，这叫做反常。（谷物进入胃中，脉道才能运行。吃进去的食物多而气少，说明胃气不能正常散布，所以是反常。）不吃东西而气多，这叫做反常。（胃气向外耗散，肺气随之并合。）脏气盛而血量少，这叫做反常。脉象细少而血量多，这叫做反常。（经脉运行气，络脉容纳血，经气进入络脉，络脉接受经气，如果征候不相吻合，都属于反常。）气盛而身体寒冷，是由于感受伤寒所致；气虚而身体发热，是由于感受伤暑所致。（“伤”，意为触冒。寒邪伤害形体，所以出现气盛身寒。热邪伤害气，所以出现气虚身热。）
《皮部论》说：各种疾病的产生，必定先从皮毛开始。邪气侵袭人体，腠理就会开泄，腠理开泄后邪气就侵入络脉。邪气停留不去，传入经脉；停留在经脉不去，传入腑；积聚在肠和胃。（“廪”，意为积聚。）邪气刚开始侵入皮肤时，人会感到恶寒，毫毛竖起，腠理开泄。（“沂然”，表示恶寒。“起”，指毫毛竖起。“腠理”，指皮肤纹理及毛孔。）邪气侵入络脉时，络脉就会满盛且颜色改变。（“盛”，指满盛。“变”，指改变其常态。）邪气客留于经脉时，只有在正气虚的时候才会陷入深入；（经气虚而邪气入侵，所以说“感虚”。脉虚气少，所以表现为陷下。）邪气停留在筋骨之间，寒邪多则筋脉拘挛、骨骼疼痛，热邪多则筋脉弛缓、骨骼消瘦，肌肉灼热溃破，毫毛干枯败坏。（“挛”，指拘急。“弛”，指松弛。“消”，指销烁。寒邪导致筋脉紧急，热邪导致筋脉松弛。寒盛则痛，热盛则肿。“消”是肌肉的表象，所以肌肉消瘦则溃破，毫毛干枯败坏。）
The *Ci Zhi Lun* (Treatise on Acupuncture and Qi) states: When Qi is excess, the form is solid; when Qi is deficient, the form is weak. This is the normal state. Deviation from this indicates disease. (Form belongs to Qi, so their deficiency or excess should correspond. If Form and Qi are contrary, disease arises. Here, "Qi" refers to Mai Qi (Pulse Qi), and "Form" refers to Shen Xing (Physical Body).) Abundant food intake leads to abundant Qi, while scarce food intake leads to deficient Qi; this is the normal state. Deviation from this indicates disease. (The pathway of Ying Qi (Nutritive Qi) relies on internal food for substance. Food enters the Stomach, Qi transmits to the Lung, and the refined essence ascends along the Jing Mai (Meridians). Therefore, the deficiency or excess of Gu Qi (Grain Qi) must correspond. If the pulse does not match the symptoms, it is disease.) Excess pulse indicates excess Blood, while deficient pulse indicates deficient Blood; this is the normal state. Deviation from this indicates disease. (The Mai (Vessels) are the residence of Blood, so their deficiency or excess should correspond. If they do not match, it is disease.) How does deviation occur? Deficient Qi with body heat is called deviation. (Deficient Qi implies insufficient Yang Qi, which should result in coldness of the body. If there is instead body heat, the Mai Qi should be flourishing. If the pulse is not flourishing but there is body heat, the signs are inconsistent, hence termed deviation. The *Jia Yi Jing* states: Flourishing Qi with body heat, and deficient Qi with body heat, both constitute deviation.) Consuming much food yet having little Qi is called deviation. (When food enters the Stomach, the Mai Dao (Pulse Channels) begin to flow. Consuming much food yet having little Qi indicates that Wei Qi (Stomach Qi) fails to disperse properly, hence deviation.) Consuming no food yet having excessive Qi is called deviation. (Wei Qi scatters outward, and Fei Qi (Lung Qi) joins it.) Organ Qi being excess while Blood volume is low is called deviation. Pulse being thin while Blood volume is high is called deviation. (Jing Mai (Regular Meridians) transport Qi, while Luo Mai (Collaterals) receive Blood. Jing Qi enters the Luo, and the Luo receives Jing Qi. If the signs do not harmonize, all are considered deviant.) Flourishing Qi with cold body results from Shang Han (Cold Damage); deficient Qi with body heat results from Shang Shu (Summerheat Damage). ("Shang" means exposure or contact. Cold damages the Form, thus causing flourishing Qi with cold body. Heat damages Qi, thus causing deficient Qi with body heat.)
The *Pi Bu Lun* (Treatise on Skin Regions) states: The onset of all diseases begins first in the skin and hair. When pathogenic factors invade, the Li Ji (Intercellular Spaces) open, allowing pathogens to enter the Luo Mai (Collaterals). If they remain without departing, they transmit into the Jing Mai (Meridians); if they remain in the meridians without departing, they transmit into the Fu Organs (Hollow Organs), accumulating in the intestines and stomach. ("Lin" means accumulation.) When pathogens initially enter the skin, one feels aversion to cold, the Hao Mao (Hair/Villi) rise, and the Li Ji open. (Aoran indicates aversion to cold. Qi refers to the rising of the hair. Li Ji refers to the texture of the skin and pores.) When pathogens enter the Luo Mai, the collaterals become full and their color changes. (Sheng means fullness. Bian means alteration from the normal state.) When pathogens lodge in the Jing Mai, invasion occurs only when Zheng Qi (Upright Qi) is deficient; (When Jing Qi is deficient and pathogens invade, it is termed "Gan Xu". A deficient pulse and scanty Qi result in sinking/collapse.) If pathogens remain between the sinews and bones, an excess of Cold causes Jin Luan (Sinew Spasm) and Gu Tong (Bone Pain), while an excess of Heat causes Jin Chi (Sinew Flaccidity) and Gu Xiao (Bone Emaciation), with flesh burning and ulcerating, and hair becoming straight and ruined. (Luan means urgency/spasm. Chi means relaxation/slackness. Xiao means consumption/attrition. Cold causes sinew urgency, Heat causes sinew slackness. Cold excess leads to pain, Heat excess leads to swelling. Xiao is the manifestation of flesh; thus, when flesh emaciates, it ulcerates, and hair becomes straight and ruined.)