皆亡津液，津液至中宫，变化为血者也。血者，脉之腑也，血亡则七神何根据，百脉皆从此中
变来也。人之百病，莫大于中风，有汗，则风邪客之；无汗，则阳气固密，腠理闭拒，诸邪
不能伤也。或曰∶经云阳不胜其阴，则五脏气争，九窍不通。又脾不及则令人九窍不通，名
曰重强。又五脏不和，则九窍不通。又头痛耳鸣，九窍不利，肠胃之所生也。请析而解之？
答曰∶夫脾者，阴土也，至阴之气，主静而不动。胃者，阳土也，主动而不息。阳气在于地
下，乃能生化万物，故五运在上，六气在下。其脾长一尺掩太仓，太仓者，胃之上口也。脾
受胃禀，乃能熏蒸腐熟五谷者也。胃者，十二经之源，水谷之海也，平则万化安，病则万化
危。五脏之气，上通九窍。五脏禀受气于六腑，六腑受气于胃。六腑者，在天为风、寒、燥
、湿、暑、火，此无形之气也。胃气和平，荣气上升，始主湿热。湿热者春夏也，行阳二十
五度，六阳升散之极，下而生阴，阴降则下行为秋冬，行阴道为寒凉也。胃既受病，不能滋
养，故六腑之气绝，以致阳道不行，阴火上行。五脏之气，各受一腑之化，乃能滋养皮肤血
脉筋骨，故言五脏之气已绝于外，是六腑生气先绝，五脏无所禀受，而气后绝矣。肺本收下
，又主五气，气绝则下流与脾土叠于下焦，故曰重强。胃气既病，则下溜。经曰∶湿从下受
之。脾为至阴，本乎地也，有形之土，下填九窍之源，使不能上通于天，故五脏不和，则九
窍不通。胃者，行清气而上，即地之阳气也。清阳成天，曰清阳出上窍，曰清阳实四肢，曰
清阳发腠理者也。脾胃既为阴火所乘，谷气闭塞而下流，即清气不升，九窍为之不利。胃之
一腑病，则十二经元气皆不足也，气少则津液不行，津液不行则血亏，故筋骨皮肉血脉皆弱
，是气血俱羸弱矣。劳役动作，饮食饥饱，可不慎乎。凡有此病者，虽不变易他疾，已损其
天年，更加之针灸用药差误，欲不夭枉得乎。
〔《素》〕凡阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏，因而和之，是谓圣
度。故阳强不能密，阴气乃绝，阴平阳秘，精神乃治，阴阳离决，精气乃绝。因于露风，乃
生寒热。是以春伤于风，邪气留连，乃为洞泄；夏伤于暑，秋为 疟；秋伤于湿，上逆而
咳，发为痿厥；冬伤于寒，春必温病。四时之气，更伤五脏。（《生气通天论》）
黄帝问曰∶天有八风，经有五风，何谓？岐伯对曰∶八风发邪，以为经风，触五脏，邪
气发病。所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之
胜也。东风生于春，病在肝， 在颈项。南风生于夏，病在心， 在胸胁。西风生于秋，病
在肺， 在肩背。北风生于冬，病在肾， 在腰股。中央为土，病在脾， 在脊。故春气者
，病在头；夏气者，病在脏；秋气者，病在肩背；冬气者，病在四肢。故春善病鼽衄，
仲夏善病胸胁，长夏善病洞泄寒中，秋善病风疟，冬善病痹厥。故冬不按跷，春不鼽衄
；春不病颈项，仲夏不病胸胁；长夏不病洞泄寒中，秋不病风疟。冬不病痹厥飧泄而汗出也
。夫精者，身之本也，故藏于精者，春不病温。（《金匮真言论》。“按跷”二字非衍文，
其上下必有脱简。盖即冬不藏精者，春必温病之义也。）
五劳所伤，久视伤血，久卧伤气，久坐伤肉，久立伤骨，久行伤筋，是谓五劳所伤（《
宜明五气篇》）。多食咸，则脉凝泣而变色；多食苦，则皮槁而毛拔；多食辛，则筋急而爪
枯；多食酸，则肉胝KT 而唇揭；多食甘，则骨痛而发落，此五味之所伤也。（《五脏生
成篇》）
〔《灵》〕黄帝曰∶酸走筋，多食之令人癃，何也？少俞曰∶酸入于胃，其气涩以收，上
之两焦，不能出入也。不出即留于胃中，胃中和温则下注膀胱，膀胱之胞薄以懦，得酸则缩
绻，约而不通，水道不行，故癃。阴者，积筋之所终也，故酸入而走筋矣。黄帝曰∶咸走血
，多食之令人渴，何也？少俞曰∶咸入于胃，其气上走中焦，注于脉，则血气走之，血与咸
相得则凝，凝则胃中汁注之，注之则胃中竭，竭则咽路焦，故舌本干而善渴。血脉者中焦之
道也，故咸入而走血矣。黄帝曰∶辛走气，多食之令人洞心，何也？少俞曰∶辛入于胃，其
气走于上焦，上焦者，受气而荣诸阳者也。姜韭之气熏之，荣卫之气不时受之，久留心下，
故洞心。辛与气俱行，故辛入而与汗俱出。黄帝曰∶苦走骨，多食之令人变呕，何也？少俞
曰∶苦入于胃，五谷之气皆不能胜苦，苦入下脘，三焦之道皆闭而不通，故变呕。齿者，骨
之所终也，故苦入而走骨，故入而复出，知其走骨也。黄帝曰∶甘走肉，多食之令人
心，何也？少俞曰∶甘入于胃，其气弱小，不能上至于上焦，而与谷留于胃中者，令人柔润
者也。胃柔则缓，缓则虫动，虫动则令人 心，其气外通于肉，故甘走肉。（《五味论
》）
〔《素》〕天之邪气，感则害人五脏；水谷之寒热，感则害人六腑；地之湿气，感则害人
皮肉筋脉（《阴阳应象论》）。犯贼风虚邪者，阳受之；食饮不节，起居不时者，阴受之。阳
受之则入六腑，阴受之则入五脏。入六腑则身热不时卧，上为喘呼；入五脏则 满闭塞
，下为飧泄，久为肠 。（《太阴阳明论》）
〔《灵》〕黄帝问曰∶邪气之中人也，奈何？岐伯答曰∶邪气之中人高下也。黄帝曰∶高
下有度乎？岐伯曰∶身半以上者，邪中之也；身半以下者，湿中之也，故曰邪之中人也无常
。中于阴，则溜于府；中于阳，则溜于经。黄帝曰∶阴之与阳也，异名同类，上下相会，
经络之相贯，如环无端，邪之中人，或中于阴，或中于阳，上、下、左、右，无有恒常，其
故何也？岐伯曰∶诸阳之会，皆在于面。中人也，方乘虚时，及新用力，若饮食汗出，腠理
开而中于邪。中于面，则下阳明；中于项，则下太阳；中于颊，则下少阳。其中于膺背两胁
，亦中其经。黄帝曰∶其中于阴，奈何？岐伯曰∶中于阴者，常从臂 始。夫臂与
，其阴皮薄，其血淖泽，故俱受于风，独伤其阴。黄帝曰∶此故伤其脏乎？岐伯曰∶身之
中于风也，不必动脏。故邪入于阴经，则脏气实，邪气入而不能容，故还之于腑，故中阳则
溜于经，中阴则溜于腑。黄帝曰∶邪之中人脏，奈何？岐伯曰∶愁忧恐惧则伤心，形寒饮冷
则伤肺，以其两寒相感，中外皆伤，故气逆而上行。有所堕坠，恶血留内；有所大怒，气上
而不下，积于胁下，则伤肝。有所击仆，若醉入房，汗出当风，则伤脾。有所用力举重，若
入房过度，汗出浴水，则伤肾。黄帝曰∶五脏之中风，奈何？岐伯曰∶阴阳俱感，邪乃得往
。（《邪气脏腑病形篇》）
黄帝曰∶有一脉生数十病者，或痛或痈，或热或寒，或痒或痹或不仁，变化无穷，其故
何也？岐伯曰∶此皆邪气之所生也。帝曰∶余闻气者，有真气，有正气，有邪气。何谓真气？
岐伯曰∶真气者，所受于天，与谷气并而充身也。正气者，正风也，从一方来，非实风，又
非虚风也。邪气者，虚风之贼伤人也，其中人也深，不能自去。正风者，其中人也浅，合而
自去，其气来柔弱，不能胜真气，故自去。虚邪之中人也，洒淅动形，起毫毛而发腠理。其
入深，内搏于骨，则为骨痹；搏于筋，则为筋挛；搏于脉中，则为血闭，不通则为痈；搏于
肉与卫气相搏，阳胜者，则为热；阴胜者，则为寒；寒则真气去，去则虚，虚则寒，搏于皮
肤之间，其气外发，腠理开，毫毛摇，气往来行则为痒，留而不去则为痹，卫气不行则为不
仁。（《刺节真邪篇》）
津液耗竭，津液到达中焦脾胃，变化生成血液。血是脉的腑属，血液亡失则七神（精神意识）无所依托，百脉皆由此中产生变化。人的各种疾病，没有比中风更严重的了，有汗出，则是风邪客居体内；无汗出，则是阳气固密，腠理闭合拒邪，各种邪气不能伤害人体。有人问：《内经》说阳气不胜阴气，则五脏之气争乱，九窍不通。又说脾气不足则使人九窍不通，名叫重强。又说五脏不和，则九窍不通。又说头痛耳鸣，九窍不利，是由肠胃产生的。请分析并解释这些道理？回答说：脾属阴土，是至阴之气，主静而不妄动。胃属阳土，主动而不息止。阳气位于地下，才能生化万物，所以五运在上，六气在下。脾长一尺，覆盖太仓，太仓就是胃的上口。脾接受胃的禀赋，才能熏蒸腐熟五谷。胃是十二经脉的源头，是水谷之海，平和则万物化生安宁，生病则万物化生危殆。五脏之气，上通九窍。五脏从六腑禀受气，六腑从胃禀受气。六腑对应天时的风、寒、燥、湿、暑、火，这是无形的气。胃气和平，营气上升，才开始主管湿热。湿热属于春夏季节，运行于阳分二十五度，六阳升散达到极点，下行而生阴，阴降则下行成为秋冬，运行于阴道表现为寒凉。胃既然患病，不能滋养，所以六腑之气断绝，导致阳道不行，阴火上冲。五脏之气，各受一腑的转化，才能滋养皮肤血脉筋骨，所以说五脏之气在外已绝，是因为六腑生气先绝，五脏无所禀受，而后气才绝。肺本应收敛下气，又主管五气，气绝则下流与脾土重叠于下焦，所以叫重强。胃气既病，则向下溜泄。经书说：湿邪从下部受之。脾为至阴，根本在地，是有形的土，向下填塞九窍之源，使不能上通于天，所以五脏不和，则九窍不通。胃，运行清气而上行，就是地的阳气。清阳形成天，叫做清阳出于上窍，清阳充实四肢，清阳发散于腠理。脾胃既被阴火所乘，谷气闭塞而下流，即清气不升，九窍因此不利。胃这一腑生病，则十二经元气都不足，气少则津液不行，津液不行则血亏，所以筋骨皮肉血脉都弱，这是气血都羸弱了。劳役动作，饮食饥饱，能不谨慎吗？凡是患有此病的人，虽然不转变为其他疾病，已经损害了先天寿命，再加上针灸用药差错失误，想不夭折枉死能行吗？
〔《素问》〕大凡阴阳的关键，阳气致密然后阴气坚固。两者不和，就像春天没有秋天，冬天没有夏天，顺应这种规律来调和，这叫作圣人的法度。所以阳强盛而不能致密，阴气就会枯竭，阴平秘阳，精神才能正常，阴阳分离决裂，精气就会绝灭。因暴露于风邪，就产生寒热病。所以春天伤于风邪，邪气留连不去，就成为洞泄；夏天伤于暑邪，秋天发生疟疾；秋天伤于湿邪，气上逆而咳嗽，发为痿厥；冬天伤于寒邪，春天必定发生温病。四时之气，交替伤害五脏。（出自《生气通天论》）
黄帝问道：天有八风，经有五风，是什么意思？岐伯回答说：八风引发邪气，成为经风，触动五脏，邪气发病。所谓得四时之胜的，是春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，这就是四时之胜。东风生于春，病在肝，俞在颈项。南风生于夏，病在心，俞在胸胁。西风生于秋，病在肺，俞在肩背。北风生于冬，病在肾，俞在腰股。中央为土，病在脾，俞在脊。所以春气致病，病在头；夏气致病，病在脏；秋气致病，病在肩背；冬气致病，病在四肢。所以春季容易患鼻渊衄血，仲夏容易患胸胁病，长夏容易患洞泄寒中，秋季容易患风疟，冬季容易患痹厥。所以冬天不按跷按摩，春天就不会患鼻渊衄血；春天不患颈项病，仲夏就不患胸胁病；长夏不患洞泄寒中，秋季不患风疟。冬季不患痹厥飧泄而汗出。精，是身体的根本，所以藏精的人，春天不患温病。（出自《金匮真言论》。“按跷”二字不是衍文，其上下必有脱简。大概即是“冬不藏精者，春必温病”的意思。）
五劳所伤，久视伤血，久卧伤气，久坐伤肉，久立伤骨，久行伤筋，这叫做五劳所伤（出自《宜明五气篇》）。多吃咸味，则血脉凝涩而面色改变；多吃苦味，则皮肤枯槁而毛发脱落；多吃辛味，则筋脉拘急而指甲枯槁；多吃酸味，则肌肉皱缩且嘴唇揭起；多吃甘味，则骨痛而头发脱落，这是五味所造成的伤害（出自《五脏生成篇》）。
〔《灵枢》〕黄帝说：酸味走筋，多吃它使人小便不通利，为什么呢？少俞说：酸进入胃，其气涩而收敛，上行至两焦，不能出入。不出则留在胃中，胃中和温则向下注入膀胱，膀胱的胞壁薄而柔弱，遇到酸则收缩卷曲，约束而不通，水道不行，所以小便不通利。阴部，是筋汇聚的终点，所以酸进入而走筋。黄帝说：咸味走血，多吃它使人口渴，为什么呢？少俞说：咸进入胃，其气上行走中焦，注入脉中，则血气随之流动，血与咸相合则凝结，凝结则胃中的汁液注入补充，注入则胃中枯竭，枯竭则咽路干燥，所以舌根干而容易口渴。血脉是中焦的道路，所以咸进入而走血。黄帝说：辛味走气，多吃它使人心中空虚感，为什么呢？少俞说：辛进入胃，其气走上焦，上焦是受气而营养诸阳的部位。姜韭的气味熏蒸它，营卫之气不时受到刺激，长久留心下，所以感到心中空虚。辛与气一起运行，所以辛进入而与汗一起排出。黄帝说：苦味走骨，多吃它使人呕吐，为什么呢？少俞说：苦进入胃，五谷之气都不能胜过苦，苦进入下脘，三焦的道路都闭塞不通，所以发生呕吐。齿，是骨的终点，所以苦进入而走骨，所以入而出，知道它是走骨的。黄帝说：甘味走肉，多吃它使人心中烦闷，为什么呢？少俞说：甘进入胃，其气弱小，不能上至于上焦，而与谷物留在胃中，使人柔润。胃柔则缓，缓则虫动，虫动则使人心中烦闷，其气外通于肉，所以甘走肉。（出自《五味论》）
〔《素问》〕天的邪气，感受则伤害人五脏；水谷的寒热，感受则伤害人六腑；地的湿气，感受则伤害人皮肉筋脉（出自《阴阳应象论》）。犯贼风虚邪的，阳经受之；饮食不节，起居不时的，阴经受之。阳受之则传入六腑，阴受之则传入五脏。传入六腑则身体发热不时躺卧，向上发展为喘呼；传入五脏则痞满闭塞，向下发展为飧泄，久了成为肠澼。（出自《太阴阳明论》）
〔《灵枢》〕黄帝问道：邪气伤人，是怎样的？岐伯回答说：邪气伤人有的高有的低。黄帝说：高低有定数吗？岐伯说：身半以上的，邪气中于阳；身半以下的，湿气中于阴，所以说邪气伤人无常。中于阴经，则流入腑；中于阳经，则流入经。黄帝说：阴与阳，异名同类，上下相会，经络相通，如环无端，邪气伤人，或中于阴，或中于阳，上、下、左、右，没有恒常，这是什么原因？岐伯说：诸阳之会，都在面部。中人时，正值虚弱之时，以及刚用力后，若饮食汗出，腠理开而中于邪。中于面，则下行阳明；中于项，则下行太阳；中于颊，则下行少阳。其中于膺背两胁，也中其经。黄帝说：其中于阴，是怎么回事？岐伯说：中于阴，常从臂胕开始。臂与胕，其阴皮薄，其血淖泽，所以俱受于风，独伤其阴。黄帝说：这本来就伤害其脏吗？岐伯说：身之中于风，不一定动脏。所以邪入于阴经，则脏气实，邪气入而不能容，所以还之于腑，所以中阳则溜于经，中阴则溜于腑。黄帝说：邪气中于人脏，是怎么回事？岐伯说：愁忧恐惧则伤心，形寒饮冷则伤肺，因为两寒相感，中外皆伤，所以气逆而上行。有所堕坠，恶血留内；有所大怒，气上而不下，积于胁下，则伤肝。有所击仆，若醉入房，汗出当风，则伤脾。有所用力举重，若入房过度，汗出浴水，则伤肾。黄帝说：五脏之中风，是怎么回事？岐伯说：阴阳俱感，邪乃得往。（出自《邪气脏腑病形篇》）
黄帝说：有一脉生出数十种病的，或痛或痈，或热或寒，或痒或痹或不仁，变化无穷，这是什么原因？岐伯说：这都是邪气所产生的。帝说：我听说气，有真气，有正气，有邪气。什么是真气？岐伯说：真气，是所受于天，与谷气合并而充养身体的。正气，是正风，从一方来，不是实风，也不是虚风。邪气，是虚风的贼伤人，它中人深，不能自去。正风，它中人浅，合而自去，其气来柔弱，不能胜真气，所以自去。虚邪中人，洒淅动形，起毫毛而发腠理。其入深，内搏于骨，则为骨痹；搏于筋，则为筋挛；搏于脉中，则为血闭，不通则为痈；搏于肉与卫气相搏，阳胜者，则为热；阴胜者，则为寒；寒则真气去，去则虚，虚则寒，搏于皮肤之间，其气外发，腠理开，毫毛摇，气往来行则为痒，留而不去则为痹，卫气不行则为不仁。（出自《刺节真邪篇》）
All involve the depletion of Jin-Ye (body fluids). When Jin-Ye reaches the Middle Jiao (Spleen and Stomach), it transforms into Blood. Blood is the Fu-organ of the Mai (vessels); when Blood is depleted, the Seven Spirits (Shen, Hun, Po, Yi, Zhi, Jing, and Yi) have no foundation, and all vessels arise from changes within this center. Among human diseases, none is greater than Zhong-Feng (Wind Stroke/Attack by Wind Pathogen). With sweating, Wind pathogens lodge in the body; without sweating, Yang Qi is solid and dense, the Culi (pores) are closed and reject pathogens, so various pathogens cannot harm the body. One might ask: The Classics state that if Yang cannot overcome Yin, the Qi of the Five Zang organs contends, and the Nine Orifices become blocked. It also states that if Pi (Spleen) is deficient, it causes blockage of the Nine Orifices, named Chong-Qiang (Heavy Stiffness). It further states that if the Five Zang organs are not harmonious, the Nine Orifices are blocked. It also states that headache, tinnitus, and dysfunction of the Nine Orifices originate from the Chang-Wei (Intestines and Stomach). Please analyze and explain these points? The answer is: Pi (Spleen) belongs to Yin Earth, possessing the Qi of Extreme Yin, governing stillness and non-action. Wei (Stomach) belongs to Yang Earth, governing movement and ceaseless activity. Yang Qi located underground can generate and transform all things; thus, the Five Movements are above, and the Six Qi are below. Pi is one chi long, covering Tai-Cang (the Granary), which is the upper opening of Wei. Pi receives endowment from Wei, enabling it to steam and ripen the five grains. Wei is the source of the Twelve Meridians and the Sea of Water and Grain; when balanced, all transformations are peaceful, but when diseased, all transformations are endangered. The Qi of the Five Zang organs connects upward to the Nine Orifices. The Five Zang organs receive Qi from the Six Fu organs, and the Six Fu organs receive Qi from Wei. The Six Fu organs correspond to Wind, Cold, Dryness, Dampness, Summer-heat, and Fire in Heaven; these are formless Qi. When Wei Qi is peaceful, Ying Qi (Nutritive Qi) rises, beginning to govern Damp-Heat. Damp-Heat corresponds to Spring and Summer, moving through the Yang aspects twenty-five times; when the Six Yangs reach their peak of rising and dispersing, Yin is generated downward. Yin descending leads to Autumn and Winter, moving through the Yin Dao (Yin pathways) as Cold and Cool. If Wei becomes diseased and cannot nourish, the Qi of the Six Fu organs perishes, leading to the failure of the Yang Dao and the counterflow of Yin Fire. The Qi of each of the Five Zang organs undergoes transformation from one Fu organ to nourish the skin, blood vessels, sinews, and bones. Therefore, it is said that the Qi of the Five Zang organs has perished externally because the generating Qi of the Six Fu organs perishes first; the Five Zang organs have nothing to receive, and their Qi perishes subsequently. Fei (Lung) naturally receives and directs Qi downward and governs the five Qi; when Qi perishes, it flows downward and overlaps with Pi Earth in the Lower Jiao, hence called Chong-Qiang. Once Wei Qi is diseased, it flows downward. The Classics say: Dampness is received from below. Pi is Extreme Yin, rooted in the Earth, being tangible Earth that fills the sources of the Nine Orifices from below, preventing them from connecting upward to Heaven; thus, when the Five Zang organs are not harmonious, the Nine Orifices are blocked. Wei transports clear Qi upward, representing the Yang Qi of the Earth. Clear Yang forms Heaven, described as "Clear Yang emerges from the upper orifices," "Clear Yang fills the four limbs," and "Clear Yang disperses through the Culi." When Pi and Wei are overwhelmed by Yin Fire, Gu Qi (Grain Qi) becomes obstructed and flows downward; thus, Clear Yang does not rise, and the Nine Orifices become dysfunctional. A disease in the single Fu organ of Wei results in insufficiency of Yuan Qi (Source Qi) in all twelve meridians. Insufficient Qi leads to stagnation of Jin-Ye; stagnation of Jin-Ye leads to Blood deficiency; consequently, sinews, bones, skin, flesh, and blood vessels become weak, meaning both Qi and Blood are emaciated. Must one not be cautious regarding labor, exertion, and dietary hunger and fullness? Those suffering from such diseases, even if they do not develop other ailments, have already damaged their natural lifespan. Coupled with errors in acupuncture and medication, how could they avoid premature death?
[Su Wen] The essence of Yin and Yang is that Yang must be dense for Yin to be secure. If the two are not in harmony, it is like Spring without Autumn, or Winter without Summer. Harmonizing them according to this principle is called the Sage's standard. Thus, if Yang is strong but not dense, Yin Qi will perish. When Yin is level and Yang is secret, Spirit and Mind are regulated. If Yin and Yang separate and rupture, Essence and Qi will perish. Exposure to Wind generates Cold and Heat disorders. Therefore, injury by Wind in Spring leads to lingering pathogenic factors causing Dong-Xie (profuse diarrhea); injury by Summer-heat in Summer leads to Nue (Malaria) in Autumn; injury by Dampness in Autumn leads to counterflow cough and Wei-Jue (flaccidity and cold extremities); injury by Cold in Winter leads to Wen-Bing (Warm Diseases) in Spring. The Qi of the four seasons alternately injures the Five Zang organs. (From *Sheng Qi Tong Tian Lun*)
The Yellow Emperor asked: Heaven has Eight Winds, and the meridians have Five Winds. What does this mean? Qi Bo replied: The Eight Winds generate pathogenic factors, becoming Wind in the meridians, touching the Five Zang organs, and causing disease due to pathogenic factors. This refers to overcoming the seasons: Spring overcomes Late Summer, Late Summer overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring; this is the overcoming relationship of the four seasons. East Wind arises in Spring, injuring the Gan (Liver), with its Shu point at the neck and nape. South Wind arises in Summer, injuring the Xin (Heart), with its Shu point at the chest and hypochondrium. West Wind arises in Autumn, injuring the Fei (Lung), with its Shu point at the shoulders and back. North Wind arises in Winter, injuring the Shen (Kidney), with its Shu point at the waist and thighs. The Center is Earth, injuring the Pi (Spleen), with its Shu point at the spine. Thus, Spring Qi causes disease in the head; Summer Qi causes disease in the Zang organs; Autumn Qi causes disease in the shoulders and back; Winter Qi causes disease in the four limbs. Therefore, Spring sees many cases of Qiu-Nv (rhinorrhea and epistaxis); Mid-Summer sees many cases of chest and hypochondriac pain; Late Summer sees many cases of Dong-Xie and Cold in the Middle Jiao; Autumn sees many cases of Feng-Nue (Wind Malaria); Winter sees many cases of Bi-Jue (numbness and cold extremities). Therefore, if one does not perform An-Qiao (massage/acupressure) in Winter, one will not suffer from rhinorrhea and epistaxis in Spring; if one does not suffer from neck/nape disease in Spring, one will not suffer from chest/hypochondriac disease in Mid-Summer; if one does not suffer from Dong-Xie and Cold in the Middle Jiao in Late Summer, one will not suffer from Wind Malaria in Autumn. One will not suffer from Bi-Jue, Sun-Xie (undigested food diarrhea), or sweating in Winter. Essence is the root of the body; therefore, those who store Essence will not suffer from Warm Diseases in Spring. (From *Jin Gui Zhen Yan Lun*. The characters "An-Qiao" are not superfluous; there must be missing text above and below. It likely conveys the meaning that "those who do not store Essence in Winter will inevitably suffer from Warm Diseases in Spring.")
The Five Labors cause injury: prolonged viewing injures Blood; prolonged lying down injures Qi; prolonged sitting injues Flesh; prolonged standing injures Bones; prolonged walking injures Sinews. This is called the injury caused by the Five Labors. (From *Yi Ming Wu Qi Pian*). Excessive consumption of Salt causes Mai (vessels) to coagulate and change color; excessive consumption of Bitter causes skin to wither and hair to fall out; excessive consumption of Acrid causes sinews to contract and nails to wither; excessive consumption of Sour causes calloused flesh and peeling lips; excessive consumption of Sweet causes bone pain and hair loss. These are the injuries caused by the Five Flavors. (From *Wu Zang Sheng Cheng Pian*)
[Ling Shu] The Yellow Emperor said: Sour enters the sinews; why does excessive consumption cause Long (difficulty in urination)? Shao Yu said: Sour enters the Wei (Stomach); its Qi is astringent and contracting, moving up to the Upper and Middle Jiao, unable to exit or enter. If it does not exit, it remains in the Wei. If the Wei is warm, it flows downward into the Pang-Guang (Bladder). The Bao (bladder sac) is thin and soft; upon encountering Sour, it contracts and curls, becoming constrained and blocked, so the water pathway does not flow, resulting in Long. The Yin region is where sinews converge; thus, Sour enters and moves to the sinews. The Yellow Emperor said: Salty enters the Blood; why does excessive consumption cause thirst? Shao Yu said: Salty enters the Wei; its Qi moves upward to the Middle Jiao and injects into the Mai (vessels), so Blood and Qi move with it. When Blood meets Salty, it coagulates. Coagulation draws fluid from the Wei to supplement it; this depletion causes the throat passage to dry, so the tongue base becomes dry and thirst ensues. The Mai are the pathways of the Middle Jiao; thus, Salty enters and moves to the Blood. The Yellow Emperor said: Acrid enters the Qi; why does excessive consumption cause Dong-Xin (a hollow feeling in the heart)? Shao Yu said: Acrid enters the Wei; its Qi moves to the Upper Jiao. The Upper Jiao receives Qi and nourishes all Yang. The fumes of ginger and leeks irritate it; Ying and Wei Qi are frequently affected, lingering in the lower epigastrium, causing a hollow feeling in the heart. Acrid travels with Qi; thus, Acrid enters and exits with sweat. The Yellow Emperor said: Bitter enters the Bones; why does excessive consumption cause vomiting? Shao Yu said: Bitter enters the Wei; the Qi of the five grains cannot overcome Bitter. Bitter enters the Lower Wan (pylorus), closing the pathways of the San Jiao (Triple Burner), causing vomiting. Teeth are the termination of Bones; thus, Bitter enters and moves to the Bones. Since it enters and exits, we know it moves to the Bones. The Yellow Emperor said: Sweet enters the Flesh; why does excessive consumption cause Xin-Wu (mental restlessness/confusion)? Shao Yu said: Sweet enters the Wei; its Qi is weak and small, unable to reach the Upper Jiao, remaining in the Wei with grain, making the body soft and moist. Softness of the Wei leads to laxity; laxity leads to intestinal worms moving; worm movement causes mental restlessness. Its Qi connects outwardly to the Flesh; thus, Sweet moves to the Flesh. (From *Wu Wei Lun*)
[Su Wen] Heavenly pathogenic factors, when contracted, harm the Five Zang organs; Cold and Heat from water and grain, when contracted, harm the Six Fu organs; Dampness from the earth, when contracted, harms the skin, flesh, sinews, and vessels. (From *Yin Yang Ying Xiang Lun*). Those exposed to thief wind and empty pathogens are affected on the Yang side; irregular diet and起居 (daily routine) affect the Yin side. Affection on the Yang side enters the Six Fu organs; affection on the Yin side enters the Five Zang organs. Entering the Six Fu organs causes fever and inability to lie down quietly, progressing upward to panting and calling; entering the Five Zang organs causes fullness and obstruction, progressing downward to Sun-Xie (undigested food diarrhea), and eventually to Chang-Pi (dysentery/intestinal abscess). (From *Tai Yin Yang Ming Lun*)
[Ling Shu] The Yellow Emperor asked: How do pathogenic factors injure humans? Qi Bo answered: Pathogenic factors injure humans at different heights. The Yellow Emperor asked: Is there a measure to high and low? Qi Bo said: Above the midpoint of the body, pathogens injure the Yang; below the midpoint, Dampness injures the Yin. Thus, it is said that pathogenic factors injure humans without constancy. Injury to Yin flows into the Fu organs; injury to Yang flows into the meridians. The Yellow Emperor asked: Yin and Yang have different names but are the same category, meeting above and below, with meridians interconnecting like a circle without end. Pathogens injure humans, sometimes hitting Yin, sometimes Yang, with no constancy in up, down, left, or right. Why? Qi Bo said: All gatherings of Yang are in the face. When injuring humans, it happens during moments of deficiency, after new exertion, or after eating/drinking and sweating, when the Culi are open and pathogens enter. Injury to the face descends to Yangming; injury to the nape descends to Taiyang; injury to the cheek descends to Shaoyang. Injury to the chest, back, and flanks also hits the meridians. The Yellow Emperor asked: How does injury to Yin occur? Qi Bo said: Injury to Yin usually begins at the arm and foot. The skin of the arm and foot is thin, and the blood is fluid and abundant; thus, both receive Wind, uniquely injuring the Yin. The Yellow Emperor asked: Does this inherently injure the Zang organs? Qi Bo said: Injury by Wind to the body does not necessarily disturb the Zang organs. Thus, when pathogens enter Yin meridians, the Zang Qi is solid; the pathogen cannot reside there, so it returns to the Fu organs. Therefore, injury to Yang flows into the meridians, and injury to Yin flows into the Fu organs. The Yellow Emperor asked: How do pathogens injure the Zang organs? Qi Bo said: Sorrow, worry, and fear injure the Heart; physical cold and cold drinks injure the Lung. Because two types of cold interact, both interior and exterior are injured, causing Qi to reverse and ascend. Falls cause evil blood to remain inside; extreme anger causes Qi to rise instead of descend, accumulating under the hypochondrium, injuring the Liver. Blows and falls, or intercourse while drunk with sweating exposed to wind, injure the Spleen. Heavy lifting or excessive intercourse with sweating followed by bathing in water injures the Kidney. The Yellow Emperor asked: How do the Five Zang organs suffer from Wind? Qi Bo said: When both Yin and Yang are affected, the pathogen can proceed. (From *Xie Qi Zang Fu Bing Xing Pian*)
The Yellow Emperor said: One meridian can produce dozens of diseases, such as pain, carbuncles, heat, cold, itching, numbness, or anesthesia, with infinite variations. What is the reason? Qi Bo said: These are all generated by pathogenic factors. The Emperor said: I hear there is Zhen Qi (True Qi), Zheng Qi (Upright Qi), and Xie Qi (Pathogenic Qi). What is Zhen Qi? Qi Bo said: Zhen Qi is received from Heaven and combines with Gu Qi (Grain Qi) to fill the body. Zheng Qi is Zheng Feng (Upright Wind), coming from one direction, neither Shi Feng (Solid Wind) nor Xu Feng (Empty Wind). Xie Qi is the thief-like Xu Feng that injures humans; it penetrates deeply and cannot leave on its own. Zheng Feng penetrates shallowly and resolves itself; its Qi comes softly and cannot overcome Zhen Qi, so it leaves on its own. When Xu Xie (Deficient Pathogen) injures humans, it causes shivering and trembling, raising lanugo and opening the Culi. If it penetrates deeply and clashes with Bone, it becomes Gu-Bi (Bone Bi); if it clashes with Sinew, it becomes Jin-Luan (Sinew Spasm); if it clashes within the Mai, it becomes Blood Obstruction, leading to Gong (Carbuncle) if unblocked; if it clashes with Flesh and Wei Qi, Yang dominance causes Heat, and Yin dominance causes Cold. Cold causes Zhen Qi to depart; departure leads to Deficiency; Deficiency leads to Cold. Clashing between Skin and Flesh, with Qi emerging externally, opening the Culi, shaking lanugo, and Qi moving back and forth causes Itching; if it stays and does not leave, it becomes Bi (Obstruction); if Wei Qi does not flow, it causes Anesthesia. (From *Ci Jie Zhen Xie Pian*)