肥甘不化之气，故曰以兰除陈气也。
曰∶有病口苦者，病名为何？何以得之？曰∶病名胆瘅。（胆汁味苦，故口苦。）夫肝者，
中之将也，取决于胆，咽为之使。此人者，数谋虑不决，故胆虚气上溢，而口为之苦，治之以胆募俞。
肝者，将军之官，谋虑出焉。胆者，中正之官，决断出焉。咽为之使，恐咽字之误也，常
作因为之使，故胆虚气上溢而口苦也。胸腹曰募，背脊曰俞，胆募则在期门下五分，俞在脊第十
椎下两旁，各开一寸半。支秉中曰∶胆上溢入咽，故口苦，咽为使是也。
金匮真言论 曰∶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，长夏善病洞泻寒中，秋善病风疟，冬善病痹厥。
此四时不节而各致其病也，故下云∶能节养者皆不病也。
故冬不按跷，春不鼽衄，春不病颈项，仲夏不病胸胁，长夏不病洞泻寒中，秋不病风疟，冬不病痹厥。
此言冬不按跷，则四时不能为病也，何也？冬乃藏精秘密，若冬按跷，则精不能藏而致四时病。
夫精者，身之本也。故藏于精者，春不病温。夏暑汗不出者，秋成风疟。
五脏生成篇 曰∶诸脉者皆属于目，诸髓者皆属于脑，诸筋者皆属于节，诸血者皆属
于心，诸气者皆属于肺。故人卧则血归于肝，肝受血而能视，足受血而能步，掌受血而能握，指
受血而能摄。
血气者人之神，故受血者，皆能神于运用。
宣明五气论 曰∶五味所入∶酸入肝，辛入肺，苦入心，咸入肾，甘入脾，是谓五入。
五气所病∶心为噫，肺为咳，肝为语，脾为吞，肾为欠为嚏，胃为气逆为哕为恐，大肠小肠
为泄，下焦溢为水，膀胱不利为癃，不约为遗溺，胆为怒，是为五病。
胆为中正决断无私，其刚决故为怒也，十一脏皆取决于胆也。
五精所并∶精气并于心则喜，并于肺则悲，并于肝则忧，并于脾则畏，并于肾则恐，是谓五
并，虚而相并者也。
五脏以胜相并，故有五志。如肺虚，心精并之故喜。故曰∶虚而相并也。
五脏所恶∶心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥，是谓五恶。
五脏化液∶心为汗，肺为涕，肝为泪，脾为涎，肾为唾，是谓五液。
五病所发∶阴病发于骨，阳病发于血，阴病发于肉，阳病发于冬，阴病发于夏，是谓五发。
五邪所乱∶邪入于阳则狂，邪入于阴则痹，搏阳则为颠疾，搏阴则为喑，阳入之阴则静，阴
出之阳则怒，是为五乱。
五脏所藏∶心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志，是谓五脏。
同精而出入者谓之魄，同神而往来者谓之魂，心有所忆谓之意，专意不移谓之志。
五脏所主∶心主脉，肺主皮，肝主筋，脾主肉，肾主骨，是谓五主。
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。
刺志论 帝曰∶愿闻虚实之要。岐伯对曰∶气实形实，气虚形虚，此其常也，反此者
病。谷盛气盛，谷虚气虚，此其常也，反此者病。脉实血实，脉虚血虚，此其常也，反此者病。
形气相反，谷气不应，血脉不浮，故皆反，法当病。
曰∶何谓反？气虚身热，此谓反也。谷入多而气少，此谓反也。谷不入而气多，此谓反也。
脉盛血少，此谓反也。
气盛身寒，得之伤寒。气虚身热，得之伤暑。
寒伤形，故气盛身寒。热传气，故气虚身热。
谷入多而气少者，得之有所脱血，湿居下也。
气小则脱血而下，故湿居下也。
谷入少而气多者，邪在胃及与肺也。
谷少气多，乃胃中邪气并入于肺，而非正气之多也。
脉少血多者，饮中热也。
饮留胃中而作热也。
脉大血少者，脉有风气，水浆不入，此之谓也。
风气盛满则水浆不入也。
阴阳应象篇 曰∶天之邪气，感即害人五脏；水谷之寒热，感则害人六腑；地之湿气，
感则害人皮肤筋脉。
四时之气，天之邪也，感之则害五脏。饮食寒热，感之则伤六腑。地之湿气，感则有伤经
脉，故害于皮肤筋脉，各以其近而受害也。
太阴阳明篇 曰∶阳者，天气也，主外；阴者，地气也，主内。故阳道实，阴道虚。
故犯贼风虚邪者，阳受之；饮食不节起居不时者，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；入五脏则腹满闭塞，下为飧泄，久为肠 。
此言贼风虚邪，阳受之入六腑。饮食起居，阴受之入五脏。与阴阳应象论∶天之邪气害人
五脏，水谷寒热害人六腑，两说相反，其理安在？此谓虚邪外伤有余，饮食内伤不足，二者之伤
互有所受，不可执一而言伤也。惟湿从外伤，故及皮肤；湿从内成，亦伤脏腑。此又不可一途而云然也。
故曰∶阳病者，上行极而下，阴病者，下行极而上。
此言物极则反，理之常也。
伤于风者，上先受之；伤于湿者，下先受之。
风，阳气也。湿，阴气也。阳从上，阴从下，火就燥，水流湿，类也。
阴阳应象篇 曰∶天有四时五行，以生长收藏，以生寒暑燥湿风。人有五脏化五气，
以生喜怒忧思悲恐，喜怒伤气，寒暑伤形。暴怒伤阴，暴喜伤阳。厥气上行，满脉去形，喜怒不
节，寒暑过度，生乃不固。故重阴必阳，重阳必阴。
《灵枢经》曰∶智者之养生也，必顺四时而适寒暑。若五志不常，寒暑过度，戕贼天真，
何可长久？
六元正纪篇 曰∶风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泄，甚则水
闭肿。
湿胜濡泄，水气内胜，则伤脾胃，而泻利也。其则脾胃之气一行水道，溢于皮肤，则为
水闭。肉如泥，按之陷下而不起也，故曰 肿。
太阴阳明论 帝曰∶脾病而四肢不用何也？岐伯对曰∶四肢皆禀气于胃，而不得至径，
（胃气不得径至，以达四肢。）必因于脾，乃得禀也。今脾病不能为胃行其津液，四肢不得禀水
谷气，气日以衰，脉道不利，筋
骨肌肉皆无气以生，故不用焉。
四肢禀气于胃，袭脾而布化。脾不布化，故四肢不用，胃气不能独施故也。
脉要精微篇 曰∶阴盛则梦涉大水恐惧，阳盛则梦大火燔灼，阴阳俱盛则梦相杀毁伤。
上盛则梦飞，下盛则梦坠。甚饱则梦与，其饥则梦取。肝气盛则梦怒，肺气盛则梦哭。短虫多则
梦聚众，长虫多则梦相击毁伤。
气厥论篇 帝曰∶五脏六腑，寒热相移者何？岐伯曰∶肾移热于肝，痈肿少气。脾
移寒于肝，痈肿筋挛。肝移寒于心，狂鬲中，心移寒于肺，肺消，肺消者饮一溲二，死不治。肺
移寒于肾，为涌水，涌水者按腹不坚，水气客于大肠，疾行则鸣濯濯如囊裹浆，水之病也。脾移
热于肝，则为惊衄。肝移热于心，则死。心移热于肺，传为鬲消。肺移热于肾，传为柔 。肾移
热于脾，传为虚，肠 死，不可治。胞移热于膀胱，则癃溺血。膀胱移热于小肠，鬲肠不便，上
为口糜。小肠移热于大肠，为虑瘕，为沉。大肠移热于胃，善食而瘦，又谓之食亦。胃移热于胆，
亦曰食亦。胆移热于脑，则辛 鼻渊。鼻渊者，浊涕下不止也。传为衄 瞑目，故得之气厥也。
脏腑相移，各以所司而为病，皆由气厥逆而得也。 ，伏同。
调经论篇 帝曰∶经言阳虚则外寒，阴虚则内热，阳盛则外热，阴盛则内寒，余已
闻之矣，不知其所由然也。岐伯曰∶阳受气于上焦以温皮肤分肉之间，今寒气在外，则上焦不通，
上焦不通，则寒气独留于外，故寒栗。
寒气在皮肤之外，则上焦不通，而发寒栗。
帝曰∶阴虚生内热奈何？岐伯曰∶有所劳倦，形气衰少，谷气不盛，上焦不行，下脘不通，
胃气热，热气熏胸中，故内热。
王安道曰此阴字，指人身之阴与水谷之味也。夫有所劳倦者，过动属火也。形气衰小者，壮
火食气也。谷气不盛者，劳伤元气，则少食而气衰也。上焦不行者。清阳不升也。下脘不通者，
浊阴不降也。夫胃受水谷，则清阳升而浊阴降，以传化出入，滋养一身也。今胃不能纳，而谷气
衰少，则清无升浊无降矣，故内
热。汪寅谷曰∶人身之中，阴气虚损为热。盖劳倦伤脾，胃气因虚下陷，重压下脘气道之分，而
上焦之气，因以不行，少火郁为壮火，而为内热伤气等证。其治以东垣补中益气为宜。斯所谓劳
伤形体，饮食失节而致热者乎？内伤之说，盖原于此。
帝曰∶阳盛生外热奈何？岐伯曰∶上焦不通。则皮肤致密，腠理闭塞，玄府不通，卫气不得
泄越，故外热。
外伤寒毒内薄、诸阳外盛，则皮肤收。皮肤收，则腠理密，故卫气蓄聚无所留行矣。寒气
外薄，阳气内争，积火内燔，故生外热也。
帝曰∶阴盛生内寒奈何？岐伯曰∶厥气上逆，寒气积于胸中而不泻，不泻则温气去，寒独留，
则血凝，血凝则脉不通，其脉盛大以涩，故中寒。
温气，阳气也。阴逆内满，则阳气去于皮外也。
举痛论 帝曰∶余知百病生于气也，怒则气上，喜则气缓，悲则气消，恐则气下，寒
则气收，炅则气泄，惊则气乱，劳则气耗，思则气结。九气不同，何病之生？（气皆能致病，故
问之。）岐伯对曰∶怒则气逆，甚则呕血及飧泄，故气上矣。
怒则阳气逆上，肝气乘脾，故甚则呕血及飧泄。何以明之？怒则面赤，甚则色苍，经曰∶
盛怒不止，则伤志明。
喜则志气和达，荣卫通利，故气缓矣。悲则心系急，肺布叶举，而上焦不通，荣卫不散，热
气在中，故气消矣。恐则精却，却则上焦闭，闭则气还，还则下焦胀，故气不行矣。寒则腠理闭，
气不行，故气收矣。
腠谓津液渗泻之所，理谓文理逢会之中。身寒则卫气沉，故皮肤文理及渗泻之处，皆秘闭
而气不流行，卫气收敛于中而不发泄也。
炅则腠理开，荣卫通，汗大泄，故气泄矣。惊则心无所倚，神无所根据，虑无所定，故气乱矣。
劳则喘且汗出，外内皆越，故气耗矣。
劳于力役，则气奔速，而阳外发。喘息汗出，外内皆逾越常纪，故气耗损。
思则心有所存，神有所归，正气留而不行，故气结矣。
九气致病，于此可详矣。
肥腻甘甜食物难以消化的气，所以说用兰草（如佩兰）可以去除体内陈腐之气。
问：有的人口苦，这是什么病？是怎么得的？答：这种病名叫胆瘅。（胆汁味道苦，所以导致口苦。）肝是将军之官，胆是中正之官，人的决断取决于胆，咽喉是胆气上溢的通道。这种人经常谋虑而不能决断，导致胆气虚弱，胆气上溢，从而口中发苦，治疗应当取胆的募穴和俞穴。
肝是将军之官，谋虑由此产生。胆是中正之官，决断由此产生。说“咽为之使”，恐怕是“咽”字有误，通常作“因”字，即“因为之使”，所以胆虚气上溢而口苦。胸腹部叫募，背脊部叫俞，胆的募穴在期门穴下五分处，胆的俞穴在背部第十椎下两旁，各开一寸半。支秉中说：胆气上溢进入咽喉，所以口苦，说咽喉作为通道是正确的。
《金匮真言论》说：春气致病多在头部，夏气致病多在脏腑，秋气致病多在肩背，冬气致病多在四肢。所以春季容易患鼻渊、鼻衄，仲夏容易患胸胁痛，长夏容易患洞泄寒中，秋季容易患风疟，冬季容易患痹厥。这是四时气候不节制而各自导致疾病的原因，所以下面说：能够节制调养的人都不会生病。
所以冬天不按跷（按摩导引），春天就不会患鼻渊、鼻衄，春天就不会患颈项病，仲夏就不会患胸胁病，长夏就不会患洞泄寒中，秋季就不会患风疟，冬季就不会患痹厥。这里说冬天不按跷，那么四时就不会生病，为什么呢？冬天是收藏精气、秘密固守的季节，如果冬天进行按跷运动，则精气不能收藏而导致四季生病。
精气是身体的根本。所以能藏住精气的人，春天不会患温病。夏天暑热时不出汗的人，秋天会形成风疟。
《五脏生成篇》说：所有的脉都归属于目，所有的髓都归属于脑，所有的筋都归属于节，所有的血都归属于心，所有的气都归属于肺。所以人躺卧时，血液回归于肝，肝得到血液滋养就能视物，脚得到血液滋养就能行走，手掌得到血液滋养就能握持，手指得到血液滋养就能摄取。
血气是人的精神所在，所以得到血液滋养的部位，都能灵活运用。
《宣明五气论》说：五味所入：酸味入肝，辛味入肺，苦味入心，咸味入肾，甘味入脾，这叫做五入。
五气所病：心病表现为嗳气，肺病表现为咳嗽，肝病表现为多语，脾病表现为吞咽异常，肾病表现为呵欠和喷嚏，胃病表现为气逆、呃逆和恐惧，大肠和小肠病表现为泄泻，下焦病表现为水液溢出，膀胱病表现为小便不利为癃闭，约束无力为遗尿，胆病表现为易怒，这叫做五病。
胆具有中正决断、无私的特性，其刚决的性质导致易怒，十一脏的功能发挥都取决于胆。
五精所并：精气并入于心则喜，并入于肺则悲，并入于肝则忧，并入于脾则畏，并入于肾则恐，这叫做五并，是虚证而精气相互并合的情况。
五脏以相胜的关系相互并合，所以有五志。例如肺虚，心精并入故喜。所以说：这是虚而相并。
五脏所恶：心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥，这叫做五恶。
五脏化液：心化为汗，肺化为涕，肝化为泪，脾化为涎，肾化为唾，这叫做五液。
五病所发：阴病发于骨，阳病发于血，阴病发于肉，阳病发于冬，阴病发于夏，这叫做五发。
五邪所乱：邪气侵入阳分则狂，侵入阴分则痹，搏结于阳则为颠疾，搏结于阴则为喑，阳入于阴则静，阴出于阳则怒，这叫做五乱。
五脏所藏：心藏神，肺藏魄，肝藏魂，脾藏意，肾藏志，这叫做五脏所藏。
同精而出入的叫做魄，同神而往来的叫做魂，心中有所记忆的叫做意，专一不移的叫做志。
五脏所主：心主脉，肺主皮，肝主筋，脾主肉，肾主骨，这叫做五主。
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。
《刺志论》黄帝问：希望了解虚实的关键。岐伯回答说：气实形实，气虚形虚，这是常态，与此相反的就是病。谷气盛则人气盛，谷气虚则人气虚，这是常态，与此相反的就是病。脉实血实，脉虚血虚，这是常态，与此相反的就是病。形体与气相反，谷气与人气不应，血脉不浮，所以都相反，按照法度应当生病。
问：什么叫反？气虚身体发热，这叫反。吃得多而气少，这叫反。不吃东西而气多，这叫反。脉象盛大而血少，这叫反。
气盛身体寒冷，得自伤寒。气虚身体发热，得自伤暑。
寒邪伤形，所以气盛身寒。热邪传气，所以气虚身热。
吃得多而气少的，得自失血，湿气居下。
气小则失血而下，所以湿气居下。
吃得少而气多的，邪气在胃和肺。
谷少气多，是胃中邪气并入于肺，而不是正气增多。
脉少血多的，是饮留中有热。
饮水留在胃中而产生热。
脉大血少的，脉中有风气，水浆不入，说的就是这种情况。
风气盛满则水浆不入。
《阴阳应象大论》说：天的邪气，感即伤害五脏；水谷的寒热，感则伤害六腑；地的湿气，感则伤害皮肤筋脉。
四时的气，属于天之邪，感之则害五脏。饮食寒热，感之则伤六腑。地的湿气，感之则伤经脉，所以伤害皮肤筋脉，各自因其接近部位而受害。
《太阴阳明论》说：阳，是天之气，主外；阴，是地之气，主内。所以阳道实，阴道虚。
所以遭受贼风虚邪的，阳受之；饮食不节起居无时的，阴受之。阳受之则入六腑，阴受之则入五脏。入六腑则身体发热不时卧，向上发展为喘呼；入五脏则腹满闭塞，向下发展为飧泄，久了发展为肠澼。
这里说贼风虚邪，阳受之入六腑。饮食起居，阴受之入五脏。这与《阴阳应象大论》说：天之邪气害五脏，水谷寒热害六腑，两种说法相反，道理在哪里呢？这是因为虚邪外伤属于有余，饮食内伤属于不足，两者的伤害互有承受，不可固执一端来说伤害。只有湿从外伤，所以波及皮肤；湿从内成，也伤害脏腑。这又不可一概而论。
所以说：阳病者，上行至极则下行，阴病者，下行至极则上行。
这里说物极则反，是常理。
伤于风者，上部先受之；伤于湿者，下部先受之。
风，是阳气。湿，是阴气。阳从上，阴从下，火就燥，水流湿，同类相求。
《阴阳应象大论》说：天有四时五行，用来生长收藏，用来产生寒暑燥湿风。人有五脏化生五气，用来产生喜怒忧思悲恐，喜怒伤气，寒暑伤形。暴怒伤阴，暴喜伤阳。厥气上行，充满脉络脱离形体，喜怒不节，寒暑过度，生命就不稳固。所以重阴必阳，重阳必阴。
《灵枢经》说：明智的人养生，必须顺应四时而适应寒暑。如果五志无常，寒暑过度，残害天真之气，怎么能长久？
《六元正纪大论》说：风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泄，甚则水闭肿。
湿胜导致濡泄，水气内胜，则伤害脾胃，导致泻利。其甚者，脾胃之气运行水道，溢于皮肤，则为水闭。肌肉像泥一样，按压凹陷不起，所以称为胕肿。
《太阴阳明论》黄帝问：脾病而四肢不用，为什么呢？岐伯回答说：四肢都禀受胃气，但胃气不能直接到达四肢，（胃气不能径直到达，以达四肢。）必须依靠脾的转输，才能禀受。现在脾病不能为胃传输津液，四肢得不到水谷之气，气日益衰弱，脉道不利，筋骨肌肉都没有气以生，所以不能用。
四肢禀受胃气，依附于脾而布散化生。脾不布散化生，所以四肢不用，是因为胃气不能独自发挥作用。
《脉要精微论》说：阴盛则梦涉大水恐惧，阳盛则梦大火燔灼，阴阳俱盛则梦相杀毁伤。
上盛则梦飞，下盛则梦坠。很饱则梦给人东西，饥饿则梦索取。肝气盛则梦怒，肺气盛则梦哭。短虫多则梦聚众，长虫多则梦相击毁伤。
《气厥论》黄帝问：五脏六腑，寒热相互转移是怎么回事？岐伯说：肾移热于肝，发生痈肿少气。脾移寒于肝，发生痈肿筋挛。肝移寒于心，发生狂症膈中，心移寒于肺，发生肺消，肺消者饮一溲二，死不治。肺移寒于肾，发生涌水，涌水者按腹不坚，水气客于大肠，快跑则鸣濯濯如囊裹浆，这是水的病。脾移热于肝，则发生惊衄。肝移热于心，则死。心移热于肺，传变为鬲消。肺移热于肾，传变为柔痉。肾移热于脾，传变为虚，肠澼死，不可治。胞移热于膀胱，则癃溺血。膀胱移热于小肠，膈肠不便，向上发展为口糜。小肠移热于大肠，发生虑瘕，发生沉疝。大肠移热于胃，善食而瘦，又叫做食亦。胃移热于胆，也叫做食亦。胆移热于脑，则鼻辛鼻渊。鼻渊者，浊涕下不止也。传变为衄瞑目，所以得之气厥。
脏腑相互转移，各自以其所司而为病，都是由气厥逆而得到的。 ，伏同。
《调经论》黄帝问：经文说阳虚则外寒，阴虚则内热，阳盛则外热，阴盛则内寒，我已经听说了，不知道其中的原因。岐伯说：阳受气于上焦以温皮肤分肉之间，现在寒气在外，则上焦不通，上焦不通，则寒气独留于外，所以寒栗。
寒气在皮肤之外，则上焦不通，而发寒栗。
黄帝问：阴虚生内热是怎么回事？岐伯说：有所劳倦，形气衰少，谷气不盛，上焦不行，下脘不通，胃气热，热气熏胸中，所以内热。
王安道说这个阴字，指人身之阴与水谷之味。有所劳倦，是过动属火。形气衰小，是壮火食气。谷气不盛，是劳伤元气，则少食而气衰。上焦不行，是清阳不升。下脘不通，是浊阴不降。胃受水谷，则清阳升而浊阴降，以传化出入，滋养一身。现在胃不能纳，而谷气衰少，则清无升浊无降，所以内热。汪寅谷说：人身之中，阴气虚损为热。盖劳倦伤脾，胃气因虚下陷，重压下脘气道之分，而上焦之气，因以不行，少火郁为壮火，而为内热伤气等证。其治以东垣补中益气为宜。这就是所谓的劳伤形体，饮食失节而致热吗？内伤之说，大概源于此。
黄帝问：阳盛生外热是怎么回事？岐伯说：上焦不通。则皮肤致密，腠理闭塞，玄府不通，卫气不得泄越，所以外热。
外伤寒毒内薄、诸阳外盛，则皮肤收。皮肤收，则腠理密，所以卫气蓄聚无所留行。寒气外薄，阳气内争，积火内燔，所以生外热。
黄帝问：阴盛生内寒是怎么回事？岐伯说：厥气上逆，寒气积于胸中而不泻，不泻则温气去，寒独留，则血凝，血凝则脉不通，其脉盛大以涩，所以中寒。
温气，就是阳气。阴逆内满，则阳气去于皮外。
《举痛论》黄帝问：我知道百病生于气，怒则气上，喜则气缓，悲则气消，恐则气下，寒则气收，炅则气泄，惊则气乱，劳则气耗，思则气结。九气不同，什么病会产生？（气皆能致病，所以问之。）岐伯回答说：怒则气逆，甚则呕血及飧泄，所以气上。
怒则阳气逆上，肝气乘脾，所以甚则呕血及飧泄。怎么证明呢？怒则面赤，甚则色苍，经曰：盛怒不止，则伤志明。
喜则志气和达，荣卫通利，所以气缓。悲则心系急，肺布叶举，而上焦不通，荣卫不散，热气在中，所以气消。恐则精却，却则上焦闭，闭则气还，还则下焦胀，所以气不行。寒则腠理闭，气不行，所以气收。
腠谓津液渗泻之所，理谓文理逢会之中。身寒则卫气沉，所以皮肤文理及渗泻之处，皆秘闭而气不流行，卫气收敛于中而不发泄。
炅则腠理开，荣卫通，汗大泄，所以气泄。惊则心无所倚，神无所根据，虑无所定，所以气乱。
劳则喘且汗出，外内皆越，所以气耗。
劳于力役，则气奔速，而阳外发。喘息汗出，外内皆逾越常纪，所以气耗损。
思则心有所存，神有所归，正气留而不行，所以气结。
九气致病，于此可详矣。
The qi of rich, sweet, and greasy foods that fails to transform; hence it is said that using *Lan* (e.g., *Eupatorium fortunei*, Peilan) removes stale qi.
Question: There is a person with bitter taste in the mouth. What is the name of this disease? How is it acquired? Answer: The disease is named Dan-Dan (Gallbladder Heat Syndrome). (Bile tastes bitter, hence the bitter taste in the mouth.) The Liver is the General Officer; decisions depend on the Gallbladder. The pharynx serves as its conduit. This type of person frequently deliberates but cannot decide, leading to Gallbladder Qi deficiency and upward overflow of Qi, resulting in a bitter taste in the mouth. Treatment should utilize the Front-Mu and Back-Shu points of the Gallbladder.
The Liver is the General Officer, from which strategy and deliberation arise. The Gallbladder is the Official of Justice and Uprightness, from which decision-making arises. Regarding "the pharynx serves as its conduit," it is likely an error for "Yin" (because), commonly written as "Yin Wei Zhi Shi" (serves as the cause/channel). Thus, Gallbladder Qi deficiency leads to upward overflow causing bitter taste. The abdomen and chest are called Mu (Front-Mu) points; the back and spine are called Shu (Back-Shu) points. The Front-Mu point of the Gallbladder is located 0.5 cun below Qimen (LR14); the Back-Shu point is located 1.5 cun lateral to the lower border of the spinous process of the 10th thoracic vertebra. Zhi Bingzhong stated: Gallbladder Qi overflows into the pharynx, causing bitter taste; stating the pharynx acts as the conduit is correct.
*Jingui Zhenyan Lun* (Treatise on the True Sayings of the Golden Cabinet) states: Pathogenic factors of Spring affect the head; Summer affects the Zang organs; Autumn affects the shoulders and back; Winter affects the four limbs. Therefore, in Spring, rhinitis and epistaxis are common; in mid-Summer, chest and hypochondriac pain are common; in late-Summer, severe diarrhea with cold in the middle Jiao is common; in Autumn, wind-malaria is common; in Winter, Bi syndrome and Jue (cold extremities) are common. These diseases result from irregularities in the four seasons. Hence, it is said below: Those who can regulate and nourish themselves will not fall ill.
Therefore, if one does not perform An-Qiao (massage and stretching) in Winter, one will not suffer from rhinitis or epistaxis in Spring, nor neck stiffness in Spring; one will not suffer from chest/hypochondriac pain in mid-Summer, severe diarrhea with cold in late-Summer, wind-malaria in Autumn, or Bi/Jue in Winter. This implies that avoiding An-Qiao in Winter prevents illness in all four seasons. Why? Winter is the season for storing essence and keeping it secret. If An-Qiao is performed in Winter, essence cannot be stored, leading to illness in all seasons. Essence is the root of the body. Therefore, those who store essence will not suffer from Warm diseases in Spring. Those who do not sweat during Summer heat will develop wind-malaria in Autumn.
*Wuzang Shengcheng Pian* (Chapter on the Generation of the Five Zang Organs) states: All vessels belong to the eyes; all marrow belongs to the brain; all sinews belong to the joints; all blood belongs to the Heart; all Qi belongs to the Lungs. Thus, when lying down, blood returns to the Liver. The Liver, receiving blood, enables vision; the feet, receiving blood, enable walking; the palms, receiving blood, enable grasping; the fingers, receiving blood, enable holding.
Blood and Qi are the spirit of humans. Therefore, parts receiving blood can function spiritually and physically.
*Xuanming Wuqi Lun* (Treatise on the Manifestation of the Five Qi) states: The entry of the Five Flavors: Sour enters the Liver, Pungent enters the Lungs, Bitter enters the Heart, Salty enters the Kidneys, Sweet enters the Spleen. This is called the Five Entries.
Diseases arising from the Five Qi: Heart disease manifests as belching; Lung disease as cough; Liver disease as excessive talking; Spleen disease as swallowing difficulties; Kidney disease as yawning and sneezing; Stomach disease as rebellious Qi, hiccups, and fear; Large and Small Intestine diseases as diarrhea; Lower Jiao disease as water overflow; Bladder disease as difficulty urinating (Long) or incontinence (Yiniao); Gallbladder disease as anger. This is called the Five Diseases.
The Gallbladder is upright, decisive, and selfless; its resolute nature causes anger. The eleven organs depend on the Gallbladder.
The merging of the Five Essences: If essence merges with the Heart, there is joy; with the Lungs, sorrow; with the Liver, worry; with the Spleen, fear; with the Kidneys, fright. This is called the Five Merges, occurring in deficiency when essences merge mutually.
The Five Zang organs merge via mutual overcoming, giving rise to the Five Emotions. For example, if the Lungs are deficient, Heart essence merges, causing joy. Hence, it is said: "Merging in deficiency."
The Five Dislikes of the Zang Organs: The Heart dislikes Heat; the Lungs dislike Cold; the Liver dislikes Wind; the Spleen dislikes Dampness; the Kidneys dislike Dryness. This is called the Five Dislikes.
The Five Fluids transformed by the Zang Organs: The Heart transforms Sweat; the Lungs transform Nasal mucus; the Liver transform Tears; the Spleen transforms Saliva; the Kidneys transform Thick Saliva. This is called the Five Fluids.
The Origin of the Five Diseases: Yin diseases originate in the bones; Yang diseases in the blood; Yin diseases in the flesh; Yang diseases in Winter; Yin diseases in Summer. This is called the Five Origins.
The Disorder of the Five Evils: Evil entering Yang causes madness; entering Yin causes Bi syndrome; clashing with Yang causes Dian-Ji (epilepsy/severe disorder); clashing with Yin causes aphonia. Yang entering Yin brings stillness; Yin exiting Yang brings anger. This is called the Five Disorders.
The Storage of the Five Zang Organs: The Heart stores Shen (Spirit); the Lungs store Po (Corporeal Soul); the Liver stores Hun (Ethereal Soul); the Spleen stores Yi (Intellect); the Kidneys store Zhi (Willpower). This constitutes the storage of the Five Zang.
What exits and enters with Jing is called Po; what comes and goes with Shen is called Hun. Memory in the heart is called Yi; focused immovability is called Zhi.
The Domination of the Five Zang Organs: The Heart dominates vessels; the Lungs dominate skin; the Liver dominates sinews; the Spleen dominates flesh; the Kidneys dominate bones. This is called the Five Dominations.
The Injuries of the Five Labors: Prolonged viewing injures Blood; prolonged lying injures Qi; prolonged sitting injures Flesh; prolonged standing injures Bones; prolonged walking injures Sinews. This is called the Injuries of the Five Labors.
*Cizhi Lun* (Treatise on Acupuncture and Vitality) Huangdi asked: I wish to hear about the essentials of Deficiency and Excess. Qibo replied: When Qi is Excess, the Form is Excess; when Qi is Deficient, the Form is Deficient. This is normal. Reversal indicates disease. When Grain Qi is Excess, Human Qi is Excess; when Grain Qi is Deficient, Human Qi is Deficient. This is normal. Reversal indicates disease. When Pulse is Excess, Blood is Excess; when Pulse is Deficient, Blood is Deficient. This is normal. Reversal indicates disease. If Form and Qi are opposite, Grain and Qi do not correspond, and Blood vessels do not float, all are reversed, indicating disease according to the principles.
Question: What is reversal? Qi Deficient but body hot is reversal. Eating much but having little Qi is reversal. Not eating but having much Qi is reversal. Pulse full but Blood scarce is reversal.
Qi Excess with cold body results from Cold Damage. Qi Deficient with hot body results from Heat/Summer-heat Damage.
Cold damages the Form, hence Qi Excess and cold body. Heat transmits to Qi, hence Qi Deficient and hot body.
Eating much but having little Qi results from blood loss, with Dampness residing below.
Low Qi leads to blood loss downward, hence Dampness resides below.
Eating little but having much Qi indicates evil in the Stomach and Lungs.
Little grain but much Qi means stomach evil merges into the Lungs, not an increase of righteous Qi.
Pulse weak but blood abundant indicates heat in drinking fluids.
Fluid retention in the Stomach generates heat.
Pulse large but blood scarce indicates wind in the pulse and inability to take fluids.
When wind is excessive, fluids cannot enter.
*Yinyang Yingxiang Da Lun* (Great Treatise on the Correspondence of Yin and Yang) states: Heaven's pathogenic factors, upon contact, harm the Five Zang organs; Cold and Heat of food and drink, upon contact, harm the Six Fu organs; Earth's dampness, upon contact, harms the skin, sinews, and vessels.
The Qi of the four seasons is Heaven's evil; contact harms the Zang organs. Dietary cold and heat harm the Fu organs. Earth's dampness harms the meridians, thus harming skin and sinews, each suffering according to proximity.
*Taiyin Yangming Lun* (Treatise on Taiyin and Yangming) states: Yang is Heaven's Qi, governing the exterior; Yin is Earth's Qi, governing the interior. Thus, the Path of Yang is Excess, the Path of Yin is Deficient.
Those afflicted by thief-wind and empty-pathogens receive them in Yang; those with irregular diet and lifestyle receive them in Yin. Reception in Yang enters the Six Fu organs; reception in Yin enters the Five Zang organs. Entering the Six Fu causes fever and inability to lie down, ascending to wheezing. Entering the Five Zang causes abdominal fullness and obstruction, descending to undigested stool diarrhea; prolonged becomes intestinal dysentery.
This states thief-wind/empty-pathogens (Yang) enter the Six Fu. Diet/lifestyle (Yin) enter the Five Zang. This contradicts *Yinyang Yingxiang Da Lun* which says Heaven's evil harms Zang and dietary cold/heat harms Fu. Where is the logic? This is because empty-pathogen external injury is Excess, while dietary internal injury is Deficiency. Their injuries are received differently; one cannot generalize. Only dampness from external injury affects the skin; dampness formed internally also harms Zang/Fu. This cannot be viewed through a single lens.
Hence: Yang diseases, ascending to the extreme, descend; Yin diseases, descending to the extreme, ascend.
This states things reverse at the extreme, a constant principle.
Those injured by Wind, the upper part receives it first; those injured by Dampness, the lower part receives it first.
Wind is Yang Qi; Dampness is Yin Qi. Yang follows up, Yin follows down. Fire seeks dryness, water flows to dampness; they follow their kind.
*Yinyang Yingxiang Da Lun* states: Heaven has Four Seasons and Five Elements, used for growth, flourishing, harvesting, and storing, generating Cold, Heat, Dryness, Dampness, and Wind. Humans have Five Zang transforming Five Qi, generating Joy, Anger, Worry, Thought, Grief, and Fear. Joy and Anger damage Qi; Cold and Heat damage Form. Violent Anger damages Yin; violent Joy damages Yang. Rebellious Qi ascends, filling vessels and separating from form. Irregular emotions and excess cold/heat make life unstable. Heavy Yin must become Yang; Heavy Yang must become Yin.
*Ling Shu Jing* (Spiritual Pivot) states: Wise people nourish themselves by following the four seasons and adapting to cold and heat. If the Five Emotions are unconstant, and cold/heat excessive, damaging natural truth, how can one last long?
*Liu Yuan Zheng Ji Da Lun* (Great Treatise on the Six Principles and Correct Records) states: Wind excess causes movement; Heat excess causes swelling; Dryness excess causes dryness; Cold excess causes floating edema; Dampness excess causes loose stools; severely, water closure and edema.
Dampness excess causes loose stools; internal water excess damages the Spleen and Stomach, causing diarrhea. Severe cases: Spleen/Stomach Qi fails to regulate water passages, overflowing to skin, causing water closure. Flesh like mud, pressing leaves depression that does not rise, called edema.
*Taiyin Yangming Lun* Huangdi asked: Why does Spleen disease cause inability to use the four limbs? Qibo answered: The four limbs receive Qi from the Stomach, but Stomach Qi cannot reach directly (it cannot reach the limbs directly). It must rely on the Spleen to transmit. Now, Spleen disease cannot transport fluids for the Stomach; the four limbs do not receive water-grain Qi. Qi declines daily, vessels become obstructed, sinews, bones, and muscle lack Qi to generate, hence they cannot function.
The four limbs receive Qi from the Stomach, attaching to the Spleen for distribution. Spleen fails to distribute, hence limbs cannot function, because Stomach Qi cannot act alone.
*Maiyao Jingwei Lun* (Treatise on the Essentials of Pulse Investigation) states: Yin excess dreams of wading in big water and fear; Yang excess dreams of big fire burning; Yin and Yang both excess dream of killing and injuring. Upper excess dreams of flying; lower excess dreams of falling. Very full dreams of giving; hungry dreams of taking. Liver Qi excess dreams of anger; Lung Qi excess dreams of crying. Many short parasites dream of gathering crowds; many long parasites dream of fighting and injuring.
*Qijue Lun* (Treatise on Qi Reversal) Huangdi asked: What is the transfer of Cold and Heat among the Five Zang and Six Fu organs? Qibo said: Kidney transfers Heat to Liver, causing abscesses and shortness of breath. Spleen transfers Cold to Liver, causing abscesses and tendon spasms. Liver transfers Cold to Heart, causing mania and diaphragm obstruction. Heart transfers Cold to Lungs, causing Lung Xiao (Consumption). Lung Xiao drinks one part and urinates two parts, death is untreatable. Lungs transfer Cold to Kidneys, causing Yong Water (gushing water). Yong Water: abdomen is not firm when pressed; water Qi lodges in the Large Intestine, gurgling like a bag of soup when walking fast; this is a water disease. Spleen transfers Heat to Liver, causing fright and nosebleed. Liver transfers Heat to Heart, causing death. Heart transfers Heat to Lungs, transmitting to Ge Xiao (Diaphragm Consumption). Lungs transfer Heat to Kidneys, transmitting to Rou Jing (Soft Spasm). Kidneys transfer Heat to Spleen, transmitting to Deficiency; intestinal dysentery causes death, untreatable. Bao (Uterus/Bladder) transfers Heat to Bladder, causing Long (difficulty urinating) and bloody urine. Bladder transfers Heat to Small Intestine, causing diaphragmatic intestinal obstruction and inability to defecate, ascending to mouth ulcers. Small Intestine transfers Heat to Large Intestine, causing Lv Jia (worryful masses) and Chen (deep masses). Large Intestine transfers Heat to Stomach, causing good appetite but emaciation, also called Shi Yi (Food Also). Stomach transfers Heat to Gallbladder, also called Shi Yi. Gallbladder transfers Heat to Brain, causing Xin Bi Yuan (pungent nasal sinusitis). Bi Yuan: continuous flow of turbid nasal discharge. Transmits to nosebleed and closed eyes, thus obtained from Qi Reversal.
Organ transfer causes disease according to their functions, all due to Qi Reversal. , Fu same.
*Tiaojing Lun* (Treatise on Regulating the Vessels) Huangdi asked: The text says Yang Deficiency causes external Cold, Yin Deficiency causes internal Heat, Yang Excess causes external Heat, Yin Excess causes internal Cold. I have heard this, but do not know the reason. Qibo said: Yang receives Qi from the Upper Jiao to warm the skin and muscles. Now, Cold Qi is outside, so the Upper Jiao is blocked. If the Upper Jiao is blocked, Cold Qi stays alone outside, causing chills.
Cold Qi outside the skin blocks the Upper Jiao, causing chills.
Huangdi asked: How does Yin Deficiency generate internal Heat? Qibo said: Due to labor and fatigue, Form and Qi decline, Grain Qi is not abundant, the Upper Jiao does not function, the Lower Wan (stomach area) is blocked, Stomach Qi becomes hot, hot Qi steams the chest, hence internal heat.
Wang Andao said this "Yin" refers to human Yin and the flavor of food/drink. Labor/fatigue is excessive movement belonging to Fire. Declining Form/Qi is Strong Fire consuming Qi. Scarce Grain Qi is labor injuring Original Qi, leading to less food and Qi decline. Upper Jiao not functioning is Clear Yang not ascending. Lower Wan blocked is Turbid Yin not descending. The Stomach receives food/drink, Clear Yang ascends, Turbid Yin descends, transmitting and transforming to nourish the body. Now the Stomach cannot accept, Grain Qi declines, Clear has no ascent, Turbid has no descent, hence internal heat. Wang Yingu said: In the human body, Yin Qi deficiency causes heat. Labor/fatigue injures the Spleen, Stomach Qi sinks due to deficiency, heavily pressing the Qi pathway of the Lower Wan, so Upper Jiao Qi cannot function. Mild Fire stagnates into Strong Fire, causing internal heat and Qi injury syndromes. Treatment should use Dongyuan's Buzhong Yiqi Tang. Is this not labor injuring form and irregular diet causing heat? The theory of Internal Injury originates here.
Huangdi asked: How does Yang Excess generate external heat? Qibo said: The Upper Jiao is blocked. Skin becomes dense, pores close, Xuanfu (sweat pores) do not open, Wei Qi cannot vent, hence external heat.
External cold toxin pressing inward, various Yangs externally excess, causes skin contraction. Skin contracts, pores tighten, so Wei Qi accumulates without flowing. Cold presses externally, Yang contends internally, accumulated fire burns internally, hence external heat.
Huangdi asked: How does Yin Excess generate internal cold? Qibo said: Rebellious Qi ascends, Cold Qi accumulates in the chest and does not dissipate. If it does not dissipate, Warm Qi leaves, Cold remains alone, Blood coagulates. Blood coagulation blocks vessels. The pulse is large and choppy, hence internal cold.
Warm Qi is Yang Qi. Yin rebellion fills internally, so Yang Qi leaves the skin exterior.
*Jutong Lun* (Treatise on Pain) Huangdi asked: I know hundred diseases arise from Qi. Anger makes Qi ascend; Joy makes Qi relax; Grief makes Qi consume; Fear makes Qi sink; Cold makes Qi gather; Heat makes Qi leak; Fright makes Qi chaotic; Labor makes Qi consume; Thought makes Qi knot. The Nine Qi differ, what diseases arise? (Qi can cause disease, hence the question.) Qibo answered: Anger makes Qi rebel, severely causing vomiting blood and undigested stool diarrhea, hence Qi ascends.
Anger makes Yang Qi rebel upward, Liver Qi attacks the Spleen, hence severely vomiting blood and diarrhea. How to prove? Anger causes red face, severely blue-green face. The Classic says: Unrestrained anger injures Mingzhi (clarity of mind).
Joy makes Will Qi harmonious and reaching, Ying and Wei smooth, hence Qi relaxes. Grief makes Heart Tie urgent, Lung leaves expand, Upper Jiao blocked, Ying and Wei do not scatter, Hot Qi remains in the center, hence Qi consumes. Fear makes Essence retreat. Retreat blocks Upper Jiao. Blockage makes Qi return. Return causes Lower Jiao distension, hence Qi does not move. Cold closes pores, Qi does not move, hence Qi gathers.
Cou (pores) are where fluids seep; Li (texture) is where lines meet. Body cold makes Wei Qi sink, so skin texture and seepage places close, Qi does not circulate, Wei Qi converges internally without venting.
Heat opens pores, Ying and Wei smooth, heavy sweating occurs, hence Qi leaks. Fright makes Heart have no support, Shen have no basis, thoughts undefined, hence Qi chaotic.
Labor causes panting and sweating, exterior and interior both escape, hence Qi consumed.
Labor in physical work makes Qi rush, Yang emits externally. Panting and sweating, exterior and interior exceed norms, hence Qi consumed.
Thought makes Heart retain objects, Shen return, Righteous Qi stays and does not move, hence Qi knots.
The nine Qi causing disease can be detailed here.