《宣明五气篇》曰∶五气所病，心为噫，（象火炎上，烟随焰出，心不受秽，故噫出之。）
肺为咳，（象金坚劲，扣之有声，邪击于肺，故为咳也。）肝为语，（象木枝条，而形支别，语宣委
曲，故出于肝。）脾为吞，（象土包容物，物归于内，翕如皆受，故为吞也。）肾为欠、为嚏，（象水
下流，上生云雾，气郁于胃，故欠生焉。太阳之气和利，而满于心，出于鼻则生嚏。）胃为气逆，
为秽为恐，（胃为水谷之海，肾与为关，关门不利，则气逆而上行也。以包容水谷，性善受寒，寒谷相
迫，故为哕也。寒盛则哕起，热盛则恐生，何者？胃热则肾气微弱，故为恐也。）大肠小肠为
泄，下焦溢为水，（大肠为传道之府，小肠为受盛之腑，受盛之气既虚，传道之同不禁，故为泄利也。
下焦为分注之所，气窒不泻，则溢而为水。）膀胱不利为癃，不约为遗尿，（膀胱为津液之府，水注
由之。然足三焦脉实，约下焦而不通，刚不得小便，足三焦脉虚，不约下焦，则遗尿也。）胆为
怒，（中正决断，无私无偏，其性刚决故为怒也。）中谓五病。五精所并，精气并于心则喜，（精
气，谓火之精气也。肺虚而心精并之，则为喜。《灵枢》曰∶喜乐无极则伤魄。魄为肺神，明心火并于
肺金也。）并于肺则悲，（肝虚而肺气并之，则为悲。《灵枢》曰∶悲哀动中则伤魂。魂为肝神，明肺金
并于肝木也。）并于肝则忧，（脾虚而肝气并之，则为忧。《灵枢》曰∶愁忧不解则伤意。意为脾神，
明肝木并于脾土也。）并于脾则畏，（肾虚而脾气并之，则为畏。《灵枢》曰∶恐惧不解则伤精。精为肾
神，明脾土并于肾水也。）并于肾则恐，（心虚而肾气并之，则为恐。《灵枢》曰∶怵惕思虑则伤神。
神为心土神，明肾水并于心火也。怵惕，惊惧也。此皆正气不足而胜气并之。）是谓五并，虚而相并
者也。五脏所恶∶心恶热，（热则脉滑浊。）肺恶寒，（寒则气留滞。）肝恶风，（风则筋燥急。）脾恶湿，
（湿则肉痿肿。）肾恶燥，（燥则精竭涸。）是谓五恶。五味所禁∶辛走气，气病无多食辛；咸走
血，血病无多食咸；（咸先入肾，此云走血者，肾合三焦，血脉虽属肝心，实为三焦之道，故咸入而
走血也。）苦走骨，骨病无多食苦；（苦走心，此云走骨者，水火相济，骨气通于心也。）甘走肉，
肉病无多食甘；酸走筋，筋病无多食辛酸。是谓五禁。五病所发∶阴病发于骨；阳病发于血；阴病
发于肉；（骨肉阴静，故阳气从之。血脉阳动，故阴气乘。）阳病发于冬；阴病发于夏。（夏阳气盛，故阴
病发于夏。冬阴气盛，故阳病发于冬。各随其少也。）是谓五发。五邪所乱∶邪入于阳则狂；邪入于
阴则痹；（邪居于阳脉之中，则四肢热盛，故为狂。邪入于阴脉之内，则六经凝涩不通，故为痹。）
搏阳则为巅疾；（邪搏于内，阳则脉流薄疾，故为上巅之疾。）搏阴则为喑；（邪搏于阴，则脉不流，故令
喑不能言也。）阳入之阴则静；阴出之阳则怒。（随所之而为疾也。之，往也。）是谓五乱。五劳
所伤∶久视伤血，（劳于心也。）久卧伤气，（劳于肺也。）久坐伤肉，（劳于脾也。）久立伤骨，
（劳于肾也。）久行伤筋，（劳于肝也。）是谓五劳所伤。
《宣明五气篇》说：五脏之气失调所引发的病症，心（心脏）的病表现为嗳气（胃中气体上出咽喉所发出的声音），这是因为心属火，火性炎上，如同烟雾随火焰升起，心不容受秽浊之气，所以通过嗳气将其排出。肺（肺部）的病表现为咳嗽，这是因为肺属金，性质刚劲，敲击时会发出声响，邪气侵袭肺部，所以引发咳嗽。肝（肝脏）的病表现为多言或言语不当，这是因为肝属木，枝条分叉众多，形态曲折，言语能表达委婉曲折的心意，所以与肝有关。脾（脾脏）的病表现为吞咽动作频繁，这是因为脾属土，具有包容万物的特性，万物归于体内，全部接纳，所以表现为吞咽。肾（肾脏）的病表现为呵欠和喷嚏，这是因为肾属水，水性下流，上方产生云雾，气机郁结于胃，所以产生呵欠；太阳经之气调和顺畅，充盈于心，出于鼻窍则产生喷嚏。胃（胃腑）的病表现为气机上逆、呕吐酸腐秽物以及恐惧，这是因为胃是容纳水谷的仓库，肾作为关隘与之配合，如果关隘功能不利，气就会逆乱上行；因为胃包容水谷，本性容易受寒，寒气与水谷相互逼迫，所以发生呃逆（哕）；寒气盛则呃逆发作，热气盛则产生恐惧，为什么呢？胃热会导致肾气微弱，所以产生恐惧。大肠和小肠的病表现为泄泻，下焦气化失常溢出水液，这是因为大肠是传导糟粕的腑，小肠是接受和盛纳水谷的腑，受纳的功能虚弱，传导的功能不能固禁，所以发生泄泻；下焦是水液分流灌注的地方，气机窒塞不能排泄，就会溢出成为水湿。膀胱排尿不畅称为癃闭，约束无力导致遗尿，这是因为膀胱是津液储存的腑，水液由此注入。如果足三焦脉象实盛，约束下焦但通道不通，就会导致小便困难；如果足三焦脉象虚弱，不能约束下焦，就会导致遗尿。胆（胆腑）的病表现为易怒，这是因为胆主中正决断，无私无偏，其性质刚强果断，所以表现为愤怒。以上所说的就是这五种病症。
五脏精气相并所引发的病症：精气并入心则表现为喜笑不休，这里的精气指的是火的精气。如果肺气虚而心之精气并入，就会表现为喜笑。《灵枢》说：喜乐没有节制会损伤魄。魄是肺的神志，这说明心火并入了肺金。精气并入肺则表现为悲伤，这是因为肝气虚而肺之精气并入，就会表现为悲伤。《灵枢》说：悲哀触动内心会损伤魂。魂是肝的神志，这说明肺金并入了肝木。精气并入肝则表现为忧愁，这是因为脾气虚而肝之精气并入，就会表现为忧愁。《灵枢》说：愁忧不解会损伤意。意是脾的神志，这说明肝木并入了脾土。精气并入脾则表现为畏惧，这是因为肾气虚而脾之精气并入，就会表现为畏惧。《灵枢》说：恐惧不解会损伤精。精是肾的神志，这说明脾土并入了肾水。精气并入肾则表现为惊恐，这是因为心气虚而肾之精气并入，就会表现为惊恐。《灵枢》说：惊惧思虑会损伤神。神是心的神志（注：原文“心土神”疑为笔误，应为心之神），这说明肾水并入了心火。怵惕，意思是惊惧。这些都是正气不足而被胜气所并的结果。这就叫做“五并”，是虚弱状态下精气相互兼并的现象。
五脏所厌恶的因素：心厌恶热，热会使血脉滑利浑浊；肺厌恶寒，寒会使气机留滞；肝厌恶风，风会使筋脉干燥拘急；脾厌恶湿，湿会使肌肉痿软肿胀；肾厌恶燥，燥会使精髓枯竭。这就叫做“五恶”。
五味所禁忌的事项：辛味走气，患有气病的人不要多吃辛味食物；咸味走血，患有血病的人不要多吃咸味食物。（咸味先入肾，这里说走血，是因为肾合三焦，血脉虽然属于肝心，但实际上是三焦的道路，所以咸味进入而走血。）苦味走骨，患有骨病的人不要多吃苦味食物。（苦味走心，这里说走骨，是因为水火相济，骨气通于心。）甘味走肉，患有肉病的人不要多吃甘味食物；酸味走筋，患有筋病的人不要多吃酸味和辛味食物。这就叫做“五禁”。
五种疾病好发的部位：阴病发于骨骼；阳病发于血脉；阴病发于肌肉。（骨肉属阴静，所以阳气依附于此；血脉属阳动，所以阴气乘袭于此。）阳病发于冬季；阴病发于夏季。（夏季阳气盛，所以阴病发于夏季；冬季阴气盛，所以阳病发于冬季。这都是随着人体正气不足之处而发病。）这就叫做“五发”。
五种邪气扰乱气血的表现：邪气侵入阳分则表现为狂躁；邪气侵入阴分则表现为痹证。（邪气居于阳脉之中，四肢热盛，所以表现为狂躁。邪气进入阴脉之内，六经凝涩不通，所以表现为痹证。）邪气搏结于阳分则表现为头部的疾病；邪气搏结于阴分则表现为失音。（邪气搏结于内，阳气则脉流急迫，所以表现为头部疾病。邪气搏结于阴，则脉道不流通，所以导致失音不能说话。）阳分之邪转入阴分则表现为安静；阴分之邪转出阳分则表现为愤怒。（根据邪气所在之处而产生相应的疾病。“之”，意为往、去。）这就叫做“五乱”。
五种劳倦所致的伤害：长时间用眼会伤血，（劳损在心）；长时间卧床会伤气，（劳损在肺）；长时间坐着会伤肉，（劳损在脾）；长时间站立会伤骨，（劳损在肾）；长时间行走会伤筋，（劳损在肝）。这就叫做“五劳所伤”。
The "Xuan Ming Wu Qi Pian" (Chapter on the Manifestation of Five Qi) states: Regarding diseases caused by the dysfunction of the five zang organs' qi, the heart manifests as belching. This is because the heart corresponds to fire, and fire flares upward, like smoke following flames; the heart cannot tolerate turbid qi, so it expels it through belching. The lungs manifest as coughing. This is because the lungs correspond to metal, which is firm and resonant when struck; when pathogenic factors attack the lungs, coughing ensues. The liver manifests as excessive speech or inappropriate talking. This is because the liver corresponds to wood, with branches that are numerous and tortuous; speech expresses complex and subtle thoughts, hence it originates from the liver. The spleen manifests as frequent swallowing. This is because the spleen corresponds to earth, which has the capacity to contain all things; as substances return inward and are fully accepted, it manifests as swallowing. The kidneys manifest as yawning and sneezing. This is because the kidneys correspond to water, whose nature flows downward while mist rises above; when qi stagnates in the stomach, yawning occurs. When the qi of the Taiyang channel is harmonious and smooth, filling the heart and exiting through the nose, sneezing occurs. The stomach manifests as rebellious qi, retching of foul matter, and fear. This is because the stomach is the sea of water and grain, working with the kidneys as a gate; if the gate's function is impaired, qi rebels and moves upward. Since the stomach contains food and drink and is prone to cold, the clash between cold and food causes hiccups (yue). Excessive cold triggers hiccups, while excessive heat generates fear; why? Because stomach heat weakens kidney qi, leading to fear. The large intestine and small intestine manifest as diarrhea. The lower jiao overflowing with water results from dysfunction here. The large intestine is the fu organ of transmission, and the small intestine is the fu organ of reception and containment; when the qi of reception is deficient and the transmission lacks control, diarrhea occurs. The lower jiao is the site of fluid distribution; when qi is obstructed and cannot drain, fluids overflow. Bladder dysfunction leading to difficulty in urination is called strangury (long), and lack of restraint leads to enuresis. The bladder is the fu organ of body fluids, where water accumulates. If the foot Sanjiao pulse is excess, constraining the lower jiao without unblocking it causes urinary retention; if the foot Sanjiao pulse is deficient, failing to constrain the lower jiao leads to enuresis. The gallbladder manifests as anger. This is because the gallbladder governs justice and decision-making, being impartial and unbiased, with a rigid and decisive nature, hence anger. These are referred to as the five diseases.
Regarding the merging of the essence of the five zang organs: When essence merges into the heart, joy ensues. Here, "essence" refers to the essence of fire. If lung qi is deficient and heart essence merges into it, joy occurs. The *Ling Shu* states: "Unrestrained joy damages Po." Po is the spirit of the lungs, indicating that heart fire merges into lung metal. When essence merges into the lungs, sorrow ensues. If liver qi is deficient and lung essence merges into it, sorrow occurs. The *Ling Shu* states: "Sorrow moving within damages Hun." Hun is the spirit of the liver, indicating that lung metal merges into liver wood. When essence merges into the liver, worry ensues. If spleen qi is deficient and liver essence merges into it, worry occurs. The *Ling Shu* states: "Unresolved worry damages Yi." Yi is the spirit of the spleen, indicating that liver wood merges into spleen earth. When essence merges into the spleen, fear ensues. If kidney qi is deficient and spleen essence merges into it, fear occurs. The *Ling Shu* states: "Unresolved fear damages Jing." Jing is the spirit of the kidneys, indicating that spleen earth merges into kidney water. When essence merges into the kidneys, fright ensues. If heart qi is deficient and kidney essence merges into it, fright occurs. The *Ling Shu* states: "Fright and overthinking damage Shen." Shen is the spirit of the heart, indicating that kidney water merges into heart fire. "Chu Ti" means fright. These are all cases where healthy qi is insufficient and is overtaken by pathogenic qi. This is called the "Five Merges," referring to the mutual merging of essence due to deficiency.
The five things the zang organs dislike: The heart dislikes heat, which makes vessels slippery and turbid. The lungs dislike cold, which causes qi stagnation. The liver dislikes wind, which dries and tightens tendons. The spleen dislikes dampness, which causes muscle flaccidity and swelling. The kidneys dislike dryness, which exhausts essence. This is called the "Five Dislikes."
The prohibitions regarding the five flavors: Pungent flavor travels to qi; those with qi disorders should not consume excessive pungent foods. Salty flavor travels to blood; those with blood disorders should not consume excessive salty foods. (Salty flavor enters the kidneys first; saying it travels to blood is because the kidneys connect with the Sanjiao. Although vessels belong to the heart and liver, they are actually pathways of the Sanjiao, so salty flavor enters and travels to blood.) Bitter flavor travels to bones; those with bone disorders should not consume excessive bitter foods. (Bitter flavor travels to the heart; saying it travels to bones is because water and fire mutually assist, and bone qi connects with the heart.) Sweet flavor travels to flesh; those with flesh disorders should not consume excessive sweet foods. Sour flavor travels to tendons; those with tendon disorders should not consume excessive sour or pungent foods. This is called the "Five Prohibitions."
The sites where the five diseases manifest: Yin diseases manifest in bones; Yang diseases manifest in blood vessels; Yin diseases manifest in flesh. (Bone and flesh are yin and still, so yang qi attaches to them; blood vessels are yang and active, so yin qi attacks them.) Yang diseases manifest in winter; Yin diseases manifest in summer. (Summer is abundant in yang qi, so yin diseases manifest then; winter is abundant in yin qi, so yang diseases manifest then. Each follows the area of deficiency.) This is called the "Five Manifestations."
The disturbances caused by the five pathogens: Pathogens entering yang cause mania; pathogens entering yin cause bi syndrome. (When pathogens reside in yang meridians, limbs become excessively hot, causing mania. When pathogens enter yin meridians, the six channels become stagnant and blocked, causing bi syndrome.) Pathogens clashing with yang cause head diseases; pathogens clashing with yin cause aphonia. (When pathogens clash internally with yang, vessel flow becomes rapid, causing head diseases. When pathogens clash with yin, vessel flow stops, causing aphonia and inability to speak.) Yang entering yin causes quietness; yin emerging to yang causes anger. (Diseases arise according to where the pathogen goes. "Zhi" means to go.) This is called the "Five Disturbances."
The injuries caused by the five labors: Prolonged viewing damages blood (laboring the heart); prolonged lying down damages qi (laboring the lungs); prolonged sitting damages flesh (laboring the spleen); prolonged standing damages bones (laboring the kidneys); prolonged walking damages tendons (laboring the liver). This is called the "Injuries of the Five Labors."