疝气者，睾丸连少腹急痛。有痛在睾丸者，有在五枢穴者，皆足厥阴经也。
按经云、任脉为病，男子内结七疝。则诸经之疝，无不以任脉为原矣。七疝者，冲、狐、？、瘕、？、癃。寒则多痛，热
则多肿，湿则肿坠，虚亦肿。气分多动，血分不移。在左丸属寒，在右丸属气。痛少腹多。 后人谓七疝者，筋、水、
狐、？、气、血、寒。
太极、动而生阳，静而生阴。阳动则变，阴动则合，而生五行，各禀其性。惟人得备形气之正，所受天地
生气。阳气为气，阴气为血，身中之神，元气之根。根于内者，名曰神机。根于外者，名曰气立。与天地参
而在气交之中，随天地之气以升降浮沈。阳实阴虚，气常有余，血常不足，所与天地日月、四时盈虚、
并同。阴平阳秘，形志以宁阳本在外，为阴之卫。阴本在内，为阳之守。性惑物感，精神外驰，嗜欲无节，
阴气耗散，阳无所附，遂至病作。恶寒非寒，恶热非热，证类实邪，此实阴虚发热。热乃火动，有君相之
别。相火、所谓龙雷天火，君火、所谓人火。暑热故火、乃有二，备于六气。以名而言，形气相生，配于五行，
命曰君火。以位而言，生于虚无，守位禀命，目动而见，谓之相火。天以此火而为阳气、以生万物。人以
此火以生一身。道气□和，助我元气，元气不足，相火烛盛。火与元气，不能两立，一胜一负，乃致阴虚
火动，五乱俱施，金危木盛，土困水横，迭相为制，母子背违。阳强不密，阴气乃离，府藏经络，偏实偏虚，
遂失其正，邪悉由矣。虚邪外人，实邪内起，取经治正，补泻所宜。肝主？泄，肾司闭藏。肝为相火，有泻
无补。肾为真火，有补无泻。水火变病虚实。所以夏月阳极，其本阳虚，水多火少。阴实阳虚，甚至伤寒，
病未传变，初治责虚。伤寒祛寒助阳，暑病清暑益气。虚者十补勿一泄之，却邪养正，平则守常。阳动
阴静，五行之机，根本化源，由乎水土。水为物元，土为物母。人能自存，益其根本，递相济养，是为和平，
生化不已。若交互□伐，变乱失常，郁而无伸，甚而无制造化息矣。
疝气，是指睾丸牵连少腹部出现紧急疼痛。有的疼痛部位在睾丸，有的疼痛部位在五枢穴，这些都属于足厥阴肝经的病变。
按照《内经》所说：“任脉发生病变，男子会形成七种疝气。”因此，各种经络的疝病，没有不以任脉为根本起源的。所谓的“七疝”，包括冲疝、狐疝、㿗疝（注：原文缺字，据《素问·骨空论》补）、瘕疝、厥疝（注：原文缺字，据《素问·骨空论》补）、癃疝。寒邪致病多表现为疼痛，热邪致病多表现为肿胀，湿邪致病多表现为肿胀下坠，虚证也会表现为肿胀。气分病变多为游走性疼痛，血分病变则痛处固定不移。左侧睾丸发病多属寒证，右侧睾丸发病多属气滞证，且常伴有少腹疼痛。后世医家所说的“七疝”，是指筋疝、水疝、狐疝、㿗疝、气疝、血疝、寒疝。
太极动而生阳，静而生阴。阳气发动则变化，阴气发动则聚合，从而化生五行，各自禀受其本性。唯独人具备了形体与正气的完整状态，接受了天地间的生气。阳气称为气，阴气称为血，人身中的神，是元气的根本。根植于体内的，叫做神机；根植于体外的，叫做气立。人与天地参配，处于气交之中，随着天地之气的升降浮沉而变化。通常情况是阳实阴虚，气常有余而血常不足，这与天地日月、四季盈亏的道理是一致的。阴气平和，阳气固秘，形体与精神就能安宁。阳气本在外，作为阴气的卫护；阴气本在内，作为阳气的守持。如果性情被外物迷惑，精神向外驰散，嗜欲没有节制，就会导致阴气耗散，阳气无所依附，于是疾病发作。这种恶寒并非真正的寒证，恶热也并非真正的热证，症状类似实证邪气，这实际上是阴虚发热。这种热是由于火动引起的，分为君火和相火。相火，就是所谓的龙雷之火、天火；君火，就是所谓的人火。暑热属于火，所以火有两种，备于六气之中。从名称来说，形气相生，配合五行，称为君火。从位置来说，生于虚无，守住本位禀受天命，目动而显现，称为相火。上天凭借这种火成为阳气，以化生万物；人凭借这种火来生成一身。道气调和，辅助我的元气；如果元气不足，相火就会烛照旺盛。火与元气不能两立，一胜一负，从而导致阴虚火动，五脏功能紊乱，金（肺）危而木（肝）盛，土（脾）困而水（肾）横，相互制约，母子关系背离。阳气强盛而不密固，阴气就会离散，脏腑经络偏实或偏虚，于是失去了正常状态，邪气由此产生。虚邪从外部侵入，实邪从内部产生，选取经络治疗正气，根据适宜进行补泻。肝主疏泄，肾司闭藏。肝属相火，只宜泻不宜补；肾属真火，只宜补不宜泻。水火变化导致疾病的虚实。所以在夏季阳极之时，其根本往往是阳虚，表现为水多火少。阴实阳虚，甚至导致伤寒，在病尚未传变时，初治就要责之于虚。伤寒要祛寒助阳，暑病要清暑益气。虚证应当十次补益不要一次泻下，以此驱除邪气、养护正气，病情平稳后则遵循常规。阳气主动，阴气主静，这是五行的机理，根本化源在于水土。水是万物的本源，土是万物的母亲。人能够自我保全，增益其根本，递相济养，这就是和平的状态，生化作用就不会停止。如果相互攻伐，导致变乱失常，郁结而不能伸展，严重到连造化生机都息止了。
Shan Qi (Hernia) refers to urgent pain in the testicles radiating to the lower abdomen. Some cases involve pain localized in the testicles, while others involve pain at the Wushu (GB29) acupoint; all of these belong to the Foot Jueyin Liver Meridian.
According to the Classics: "When the Ren Mai (Conception Vessel) is diseased, men develop seven types of Shan Qi." Therefore, Shan Qi from all meridians originates fundamentally from the Ren Mai. The "Seven Shan Qi" include Chong Shan (Pulsation Hernia), Hu Shan (Fox Hernia), [Missing Character] Shan, Xia Shan (Mass Hernia), [Missing Character] Shan, Long Shan (Obstruction Hernia). Cold pathogens typically cause pain, heat pathogens typically cause swelling, dampness pathogens typically cause swelling and sagging, and deficiency patterns also present with swelling. Qi-level disorders tend to feature migratory pain, while Blood-level disorders feature fixed pain. Left-sided testicular involvement usually indicates Cold, while right-sided involvement usually indicates Qi stagnation, often accompanied by lower abdominal pain. Later physicians defined the "Seven Shan Qi" as Jin Shan (Sinew Hernia), Shui Shan (Water Hernia), Hu Shan (Fox Hernia), [Missing Character] Shan, Qi Shan (Qi Hernia), Xue Shan (Blood Hernia), and Han Shan (Cold Hernia).
Taiji moves to generate Yang, and rests to generate Yin. Yang movement brings transformation; Yin movement brings integration, thereby generating the Five Elements, each inheriting its nature. Only humans possess the correct form and Qi, receiving the vital Qi of Heaven and Earth. Yang Qi is termed Qi, and Yin Qi is termed Blood. The Spirit within the body is the root of Yuan Qi (Original Qi). Rooted internally, it is called Shen Ji (Spirit Mechanism); rooted externally, it is called Qi Li (Qi Establishment). Humans participate with Heaven and Earth, residing in the intersection of Qi, ascending and descending, floating and sinking along with the Qi of Heaven and Earth. Generally, Yang is solid and Yin is deficient; Qi is often in excess, while Blood is often insufficient, mirroring the waxing and waning of Heaven, Earth, Sun, Moon, and Four Seasons. When Yin is peaceful and Yang is secure, both form and mind are tranquil. Yang naturally resides outside, guarding Yin; Yin naturally resides inside, guarding Yang. If temperament is confused by external objects, spirit wanders outwardly, and desires are unregulated, Yin Qi dissipates, leaving Yang without attachment, leading to disease onset. Aversion to cold is not true cold; aversion to heat is not true heat. Although symptoms resemble excess pathogenic factors, this is actually Yin Deficiency with Fever. This fever arises from Fire movement, distinguished into Jun Huo (Monarch Fire) and Xiang Huo (Minister Fire). Xiang Huo is referred to as Dragon-Thunder Heavenly Fire; Jun Huo is referred to as Human Fire. Summer heat belongs to Fire, so there are two aspects of Fire, prepared within the Six Qi. From a nomenclature perspective, Form and Qi generate each other, coordinating with the Five Elements, named Jun Huo. From a positional perspective, born from emptiness, maintaining position and receiving mandate, manifesting through eye movement, it is called Xiang Huo. Heaven uses this Fire to become Yang Qi, generating all things; humans use this Fire to generate the entire body. When Dao Qi is harmonious, it assists Yuan Qi; if Yuan Qi is insufficient, Xiang Huo burns vigorously. Fire and Yuan Qi cannot coexist; one prevails while the other declines, resulting in Yin Deficiency with Fire Movement. The Five Zang organs become chaotic, Metal (Lung) becomes critical while Wood (Liver) flourishes, Earth (Spleen) becomes trapped while Water (Kidney) overflows. They mutually constrain each other, and mother-child relationships are violated. Yang becomes strong but not secure, causing Yin Qi to scatter. Zang-Fu organs and collaterals become either excessively full or deficient, losing their normal state, allowing pathogens to arise. Deficient pathogens enter from outside, Excess pathogens arise from within. Selecting meridians to treat Zheng Qi, applying appropriate tonification and sedation. The Liver governs Shu Xie (Dispersing and Descending), while the Kidneys govern Bi Cang (Closing and Storing). The Liver corresponds to Xiang Huo, suitable for sedation but not tonification; the Kidneys correspond to True Fire, suitable for tonification but not sedation. Water and Fire changes lead to deficiency and excess diseases. Thus, in summer when Yang reaches its peak, the root is often Yang Deficiency, characterized by excessive Water and scant Fire. Yin Excess and Yang Deficiency can even lead to Shang Han (Cold Damage). Before the disease transmits, initial treatment must address deficiency. Shang Han requires dispelling cold and assisting Yang; Shu Bing (Summerheat Disease) requires clearing summerheat and benefiting Qi. For deficiency patterns, ten parts should be tonified, never one part drained, thereby repelling pathogens and nurturing Zheng Qi. Once balanced, maintain routine. Yang moves, Yin rests; this is the mechanism of the Five Elements. The fundamental source lies in Water and Earth. Water is the origin of all things; Earth is the mother of all things. If humans can preserve themselves, benefit their foundation, and mutually nourish each other, this constitutes peace, and biological generation will ceaselessly continue. If they mutually attack each other, causing chaos and disorder, depression without release, and ultimately halting the creative force of nature.