积聚 瘕杂虫，皆由五脏六腑真气失。邪气并而来，其状各异，有害人与不害人之区。
其为病，有缓速痛痒之异。盖因内外相感，真邪相犯，气血熏搏，交合而成。积者系于脏，
聚者系于腑， 者系于气，瘕者系于血，蛊者血气食物相感而化之。积有五，聚有六， 有
十二，瘕有八，蛊有九，其名不等。积有心、肝、脾、肺、肾之异；聚有大肠、小肠、胆、
胃、膀胱、三焦之分；症有劳、气、冷、热、虚、实、风、湿、食、药、思、忧之别；瘕有
青、黄、燥、血、脂、狐、蛇、鳖之区；虫有伏、蛔、白、肉、肺、胃、赤、弱、蛲之名。
为病之说，出于诸论。治疗之法，皆具于后。
劳者，劳于神气。伤者，伤于形容。饥饱过度则伤脾，思虑过度则伤心，色欲过度则伤
肾，起居过度则伤肝，喜怒悲愁过度则伤肺。又风寒暑湿则伤于外，饥饱劳役则败于内。昼
感之则病营，夜感之则病卫。营卫经行，内外交运，而各从其昼夜。始劳于一，一起于二，
二传于三，三通于四，四干其五，五复犯一。一至于五，邪乃深，真气自失，使人肌肉消，
神气弱，饮食减，行步难，及其如此，则虽有命，亦不能生。故《调神气论》曰∶“调神气，
戒
甚微，甚涩，甚滑，甚短，甚长，甚浮，甚沉，甚紧，甚弦，甚洪，甚实，皆起于劳而生也。
积聚、瘕（腹中结块，聚散无常）及杂虫病，都是因为五脏六腑的真气亏损。邪气乘虚而入，它们的症状表现各不相同，有对人体有害与无害的区别。
这些疾病发作时，有缓急、疼痛、瘙痒等不同表现。大概是因为内外因素相互感应，真气与邪气相互冲突，气血受热熏蒸搏结，交织融合而形成的。积证系连于脏，聚证系连于腑，症（此处指因气机阻滞引起的病症，原文可能有缺字或通假，依上下文理解为气病相关）系连于气，瘕证系连于血，蛊毒是血、气、食物相互作用转化而成的。积证有五种，聚证有六种，症有十二种，瘕证有八种，蛊毒有九种，它们的名称各不相同。积证有心、肝、脾、肺、肾的不同；聚证有大肠、小肠、胆、胃、膀胱、三焦的区分；症有劳、气、冷、热、虚、实、风、湿、食、药、思、忧的区别；瘕证有青、黄、燥、血、脂、狐、蛇、鳖的分类；虫证有伏虫、蛔虫、白虫、肉虫、肺虫、胃虫、赤虫、弱虫、蛲虫的名称。关于发病的说法，出自各种医论。治疗的方法，都具备在后面的内容中。
所谓“劳”，是指神气的过度消耗。所谓“伤”，是指形体容貌的受损。饮食饥饱无度会损伤脾脏，思虑过度会损伤心脏，房事过度会损伤肾脏，起居作息过度会损伤肝脏，喜怒悲愁等情绪过度会损伤肺脏。另外，风寒暑湿等外邪会伤害体表，饥饱劳役等内因会败坏体内正气。白天感受邪气则病在营分，夜晚感受邪气则病在卫分。营气和卫气在经脉中运行，内外交互运转，各自顺应昼夜的变化。开始劳累于一处，继而波及两处，两处传变至三处，三处传变至四处，四处干扰五处，五处又反过来侵犯一处。从一处到五处，邪气逐渐深入，真气自然丧失，使人肌肉消瘦，神气虚弱，饮食减少，行走困难。等到出现这种情况，即使有生命存在，也无法生存。所以《调神气论》说：“调理神气，要警惕脉象极其细微、极其涩滞、极其滑利、极其短促、极其长、极其浮浅、极其沉伏、极其紧束、极其弦硬、极其洪大、极其充实，这些都是由于劳损而产生的。”
Accumulation (Ji, fixed masses), mass (Jia, mobile masses), and miscellaneous worm diseases all arise from the depletion of the true Qi (Vital Energy) of the five Zang organs and six Fu organs. Pathogenic factors invade concurrently; their manifestations vary, with distinctions between those harmful and those harmless to humans.
In terms of pathology, there are differences in slowness or speed, pain, and itching. Generally, this is due to mutual induction between internal and external factors, conflict between true Qi and pathogenic factors, and the steaming and struggling of Qi and Blood, which intertwine and form. Accumulations (Ji) are associated with the Zang organs, while Gatherings (Ju) are associated with the Fu organs. [Zheng] (referring to conditions related to Qi stagnation, likely a textual variant or specific category in this context) is associated with Qi, Jia is associated with Blood, and Gu poison arises from the interaction and transformation of Blood, Qi, and food. There are five types of Ji, six types of Ju, twelve types of Zheng, eight types of Jia, and nine types of Gu, with varying names. Ji differs by Heart, Liver, Spleen, Lung, and Kidney; Ju is distinguished by Large Intestine, Small Intestine, Gallbladder, Stomach, Bladder, and Sanjiao (Triple Burner); Zheng is differentiated by Labor, Qi, Cold, Heat, Deficiency, Excess, Wind, Dampness, Food, Medicine, Thought, and Worry; Jia is categorized into Green, Yellow, Dry, Blood, Fat, Fox, Snake, and Turtle; and worms are named as Hidden, Roundworm, White, Flesh, Lung, Stomach, Red, Weak, and Pinworm. Theories on disease etiology stem from various discussions. Therapeutic methods are detailed subsequently.
"Labor" refers to the excessive consumption of Shen (Spirit) and Qi. "Injury" refers to damage to the physical form. Excessive hunger and fullness injures the Spleen; excessive thinking injures the Heart; excessive sexual desire injures the Kidneys; excessive irregularity in daily routine injures the Liver; and excessive emotions such as anger, joy, sorrow, and worry injure the Lungs. Furthermore, Wind, Cold, Summer-heat, and Dampness injure from the exterior, while hunger, fullness, and overwork ruin from the interior. Contracting pathogens during the day affects Ying (Nutritive) Qi; contracting them at night affects Wei (Defensive) Qi. As Ying and Wei circulate through the meridians and interact internally and externally, they follow the rhythms of day and night. Initial labor in one area spreads to two, then three, then four, then interferes with five, and finally five re-involves one. From one to five, pathogenic factors deepen, causing true Qi to be lost. This leads to emaciation of muscles, weakness of Shen and Qi, reduced appetite, and difficulty walking. When it reaches this stage, even if life persists, survival is impossible. Thus, the *Tiao Shen Qi Lun* (Treatise on Regulating Spirit and Qi) states: "When regulating Shen and Qi, one must beware of pulses that are extremely fine, extremely choppy, extremely slippery, extremely short, extremely long, extremely floating, extremely deep, extremely tight, extremely wiry, extremely surging, and extremely excess; these all arise from labor and generate pathology."