黄帝针经百病始生第三云积者盖厥气生足 生胫寒胫寒则血脉凝涩凝涩则寒气上入于
肠胃
入于肠胃则 胀 胀则肠外之汁沫迫聚不得散日以成积卒然多饮食则肠满起居不节用力过度
则络脉伤阳络伤则血外溢血外溢则衄血阴络伤则血内溢血内溢则后血肠胃之络伤则血溢于肠
外有寒汁沫与血相搏则并合凝聚不得散而成积矣或外中于寒内伤于忧怒则气上逆气上逆则六
输不通温气不行凝血蕴里不散津液凝涩渗着而不去而成积矣
难经曰肝之积名曰肥气(见后方下云云)以季夏戊己日得之何以言之肺病传于肝肝当传脾
脾季
夏适王王者不受邪肝复欲还肺肺不肯受故留结为积故知肥气以季夏戊己日得之心之积名曰伏
梁(云云)脾之积名曰痞气(云云)肺之积名曰息贲(云云)肾之积名曰奔豚(云云并见本文)
按滑氏本义曰越人之意盖以五行之道推其理势之所有者演而成文耳初不必论其情感亦不
必论
其远不远与其必然否也读者但以所胜传不胜及王者不受邪遂留结为积观之则不以辞害志而思
过半矣
谨按越人论五脏积传受之本病也然针经又主络脉伤及饮食七情所致而论之可谓详悉然今
较之
积聚因饮食伤及七情而成者多且三因方于五积无主治引经况他书乎故具法不取今以东垣方附
于后
《黄帝针经·百病始生第三》篇中说：积聚这种病证，是由于厥逆之气（气机逆乱）产生于足部，导致小腿发冷；小腿寒冷则血脉凝滞涩滞；血脉凝滞涩滞，寒气便向上侵入肠胃；寒气侵入肠胃，则引起胀满；胀满使得肠外津液泡沫被迫聚集而不能消散，日久逐渐形成积聚。如果突然大量饮食，则肠道充满；起居没有节制、用力过度，则络脉受损。阳络受伤则血液向外溢出，血液外溢则出现鼻衄（鼻出血）；阴络受伤则血液向内部溢出，血液内溢则出现便血。如果肠胃的络脉受伤，血液溢出到肠外，若有寒邪与津液泡沫和溢出的血液相互搏结，就会并合凝聚而不能消散，从而形成积聚。或者外部感受寒邪，内部因忧怒等情志损伤，导致气机上逆；气机上逆则六输（六腑之腧穴或经脉气血输注之处）不通畅，温煦之气不能运行，凝血蕴积在体内不散，津液凝滞涩滞，渗着停留而不能去除，从而形成积聚。
《难经》说：肝脏的积聚名为“肥气”（详见后文所述），是在季夏（夏季的最后一个月）的戊己日得病的。为什么这样说呢？肺病传变给肝，肝应当再传变给脾；但正值季夏，脾土当令旺盛，王者不受邪气，肝想将病气返还给肺，肺又不肯接受，所以病气留结而形成积聚。因此知道“肥气”是在季夏戊己日得病的。心脏的积聚名为“伏梁”（……）；脾脏的积聚名为“痞气”（……）；肺脏的积聚名为“息贲”（……）；肾脏的积聚名为“奔豚”（……）（均见本文）。
按滑寿氏的本义解释：越人（秦越人，即扁鹊）的意思大概是依据五行之道，推演其理势中必然存在的情况而写成文章罢了。起初不必拘泥于情感因素，也不必论断其距离远近或是否必然如此。读者只需根据“所胜传不胜”以及“王者不受邪，遂留结为积”的道理来观察，就不会因为辞藻而损害对主旨的理解，思考也就完成大半了。
谨按：越人论述五脏积聚的传受本源，属于疾病理论；然而《针经》又主要论述由络脉损伤及饮食、七情所致，可以说详尽细致。然而如今比较来看，因饮食损伤及七情而成积聚的情况更多。况且《三因方》对于五积没有主治方法并引用经典经文，何况其他书籍呢？所以具体的治疗方法不予收录，现将东垣（李杲）的方剂附在后面。
The "Huangdi Zhenjing" (Yellow Emperor's Classic of Acupuncture), Chapter 3 "On the Origin of All Diseases," states: Accumulations (Ji, masses formed by stagnation) arise from Jue Qi (rebellious or counterflowing Qi) originating in the feet, causing coldness in the shins. Coldness in the shins leads to coagulation and stagnation of the blood vessels; when blood vessels are stagnant, cold pathogenic factors ascend into the stomach and intestines. Once inside the stomach and intestines, they cause distension. Distension forces the fluid foam outside the intestines to gather and prevents it from dispersing, gradually forming an accumulation over time. If one suddenly consumes a large amount of food, the intestines become full. If daily life lacks regulation or if physical exertion is excessive, the collaterals (Luo Mai) are damaged. Damage to Yang collaterals causes blood to overflow outward, resulting in epistaxis (nosebleed); damage to Yin collaterals causes blood to overflow inward, resulting in hematochezia (blood in stool). If the collaterals of the stomach and intestines are damaged, blood spills outside the intestines. If cold pathogens interact with fluid foam and spilled blood, they combine, coagulate, and fail to disperse, thereby forming an accumulation. Alternatively, external invasion by cold combined with internal injury from sorrow and anger causes Qi to rebel upward. Upward rebellion of Qi obstructs the Six Shu points (acupoints on the six Fu organs where Qi and Blood transport), preventing the movement of warming Qi. Coagulated blood remains trapped inside without dispersing, and body fluids become stagnant and viscous, adhering and remaining without being eliminated, thus forming an accumulation.
The "Nan Jing" (Classic of Difficult Issues) states: The accumulation of the Liver is named Fei Qi (Fatty Qi/Mass) (see details below). It occurs on Wu and Ji days during the late summer (the last month of summer). Why is this so? When Lung disease transmits to the Liver, the Liver should transmit it to the Spleen. However, during late summer, the Spleen Earth is prosperous and dominant ("King"), and thus does not accept pathogenic factors. The Liver attempts to return the pathogen to the Lung, but the Lung refuses to accept it. Consequently, the pathogen stays and knots together to form an accumulation. Therefore, it is known that Fei Qi arises on Wu and Ji days in late summer. The accumulation of the Heart is named Fu Liang (Hidden Beam) (...); the accumulation of the Spleen is named Pi Qi (Stagnant Qi/Mass) (...); the accumulation of the Lung is named Xi Ben (Gasp/Retreat) (...); the accumulation of the Kidney is named Ben Tun (Running Piglet) (...) (all mentioned in the text).
According to the commentary by Master Hua (Shou): The intent of Yu Ren (Qin Yueren, i.e., Bian Que) was likely to deduce the logical trends inherent in the Five Elements theory and elaborate them into text. Initially, there is no need to discuss emotional factors, nor whether the transmission is distant or inevitable. Readers should simply observe the principle that "the conquered transmits to the unconquered" and that "when the King [organ] does not accept evil, it remains and knots to form an accumulation." In this way, one will not let the wording obscure the meaning, and half of the understanding will be achieved.
Respectfully noted: Yu Ren’s discussion on the origin and transmission of the five Zang accumulations pertains to disease theory. However, the "Zhen Jing" emphasizes etiology involving collateral damage, dietary injury, and the Seven Emotions, which can be considered detailed. Nevertheless, comparing current clinical realities, accumulations caused by dietary injury and the Seven Emotions are more common. Furthermore, the "San Yin Fang" (Treatise on Three Causes) lacks specific treatments and classical citations for the five accumulations, let alone other texts. Therefore, specific methods are not included here. Instead, formulas from Dong Yuan (Li Gao) are appended below.