《刺志论》曰∶气实形实，气虚形虚，此其常也，反此者病。（形归气，故虚实同焉。形
气相反，故病生。气，脉气。形，身形。）谷盛气盛，谷虚气虚，此其常也，反此者病。（营气之道，
内谷为实，谷入于胃，气传于肺，精者上行经隧。故谷气虚实，占必同焉。候不相应，则为病也。）脉实血实，
脉虚血虚，此其常也，反此者病。（脉者血之府，故虚实同焉。反不相应，则为病也。）如何而反？气
虚身热，此谓反也。（气虚为阳气不足，阳气不足当身寒，反身热者，脉气当盛，脉不盛而身热，证不相符，
故谓反也。《甲乙经》云∶气盛身寒，气虚身热，此谓反
也。）谷入多而气少，此谓反也。（谷入于胃，脉道乃行，今谷入多而气少者，是胃气不散，故反也。）谷
不入而气多，此谓反也。（胃气外散，肺并之也。）脉盛血少，此谓反也。脉少血多，此谓反
也。（经脉行气，络脉受血，经气入络，络受经气，候不相合，故皆反常。）
气盛身寒，得之伤寒。气虚身热，得之伤暑。（伤，谓感冒也。寒伤形，故气盛身寒。热伤
气，故气虚身热。）
《皮部论》曰∶百病之始生也，必先于皮毛，邪中之则腠理开，开则入客于络脉，
留而不去，传入于经，留而不去，传入于腑，廪于肠胃。（廪，积也，聚也。）邪之始入于
皮也，沂然起毫毛，开腠理；（沂然，恶寒也。起，谓毛起竖也。腠理，谓皮空及文理也。）其入于络也，
则络脉盛色变，（盛，谓盛满。变，谓易其常也。）其入客于经也，则感虚乃陷下；（经虚邪入，故曰
感虚。脉虚气少，故陷下也。）其留于筋骨之间，寒多则筋挛骨痛，热多则筋弛骨消，肉烁
破，毛直而败。（挛，急也。弛，缓也。消，烁也。寒则筋急，热则筋缓。寒胜为痛，热胜为气消。 者肉之
标，故肉消则 破毛直而败也。）
《刺志论》说：气盛则形体充实，气虚则形体虚弱，这是正常情况，与此相反的就是病态。（形体归属于气，所以虚实表现一致。如果形与气相反，疾病就会发生。这里的气指脉气，形指身形。）饮食充足则气盛，饮食匮乏则气虚，这是正常情况，与此相反的就是病态。（营气的生成途径是以内在的饮食为物质基础，食物进入胃中，气传输到肺，精微物质向上运行于经络隧道。因此谷气的虚实，脉象必然与之相应。如果脉象与谷气不相符合，就是病态。）脉象实则血实，脉象虚则血虚，这是正常情况，与此相反的就是病态。（脉是血液汇聚的府库，所以虚实表现一致。如果不相符合，就是病态。）什么是相反的情况？气虚而身体发热，这就叫作“反”。（气虚是因为阳气不足，阳气不足应当身体发冷，反而身体发热，说明脉气应当盛大，但脉不盛大却身体发热，证候与脉象不相符，所以叫作“反”。《甲乙经》说：气盛身寒，气虚身热，这叫作“反”。）食物摄入多而气少，这叫作“反”。（食物进入胃中，脉道才能通畅运行，现在食物摄入多而气少，是因为胃气不能正常散布，所以叫作“反”。）食物摄入少而气多，这叫作“反”。（这是胃气外散，肺气乘袭所致。）脉象盛大而血量少，这叫作“反”。脉象微弱而血量多，这叫作“反”。（经脉运行气，络脉容纳血，经气注入络脉，络脉承受经气，如果诊察结果不相吻合，都属于反常现象。）
气盛身寒，是由于感受伤寒所致。气虚身热，是由于感受伤暑所致。（“伤”指感冒。寒邪损伤形体，所以气盛身寒；热邪损伤气，所以气虚身热。）
《皮部论》说：各种疾病的产生，必定先从皮毛开始，邪气侵袭人体则腠理开泄，腠理开泄则邪气进入络脉，停留不去，传入经脉，停留不去，传入腑脏，积聚在肠胃。（廪，意为积聚、聚集。）邪气刚开始侵入皮肤时，使人感到恶寒，毫毛竖起，腠理开泄；（沂然，指恶寒的感觉。起，指毫毛竖立。腠理，指皮肤纹理及毛孔。）邪气进入络脉时，则络脉充盈且颜色改变，（盛，指充盈饱满。变，指颜色发生变化。）邪气客居经脉时，则因正气虚弱而陷入体内；（经气虚弱邪气才入侵，所以说“感虚”。脉虚气少，所以表现为陷下。）邪气停留在筋骨之间，寒气多则筋脉拘挛、骨骼疼痛，热气多则筋脉松弛、骨骼消瘦，肌肉消烁破裂，毫毛干枯败坏。（挛，指拘急。弛，指松弛。消，指消烁。寒邪导致筋脉拘急，热邪导致筋脉松弛。寒邪胜则疼痛，热邪胜则气消。毫毛是肌肉的外在标志，所以肌肉消烁则毫毛破裂干枯败坏。）
The *Cishi Lun* (Treatise on Acupuncture and Vital Qi) states: When vital qi is excess, the physical form is full; when vital qi is deficient, the physical form is weak. This is the normal state. Deviation from this indicates disease. (The physical form belongs to vital qi, so their deficiency or excess corresponds. If form and qi are contrary, disease arises. Here, "qi" refers to pulse qi, and "form" refers to the physical body.) Abundant food intake leads to abundant qi; scanty food intake leads to scanty qi. This is the normal state. Deviation from this indicates disease. (The pathway of Ying-nutritive qi relies on internal food as its substance. Food enters the stomach, qi transmits to the lungs, and essence ascends through the meridians. Therefore, the deficiency or excess of grain qi must correspond with the pulse. If they do not correspond, it is disease.) Excess pulse indicates excess blood; deficient pulse indicates deficient blood. This is the normal state. Deviation from this indicates disease. (Vessels are the residence of blood, so their deficiency or excess corresponds. If they do not correspond, it is disease.) What constitutes deviation? Deficient qi accompanied by bodily heat is called "deviation." (Deficient qi implies insufficiency of Yang qi. Insufficiency of Yang qi should result in coldness of the body. If there is heat instead, the pulse should be surging. However, if the pulse is not surging yet the body is hot, the symptoms and pulse do not match, hence it is called "deviation." The *Jiayi Jing* states: Surging qi with cold body, or deficient qi with hot body, is called "deviation.") Abundant food intake but scanty qi is called "deviation." (Food entering the stomach allows the vessel pathways to function. Now, abundant food intake but scanty qi indicates that Stomach qi is not dispersing properly, hence it is called "deviation.") Scanty food intake but abundant qi is called "deviation." (This is due to the dispersion of Stomach qi externally, with Lung qi joining it.) Surging pulse with scanty blood is called "deviation." Weak pulse with abundant blood is called "deviation." (Meridians transport qi, while collaterals receive blood. Meridian qi enters collaterals, and collaterals accept meridian qi. If the diagnostic findings do not harmonize, all are considered abnormal.)
Surging qi with cold body results from contracting Cold pathogenic factors. Deficient qi with hot body results from contracting Summerheat pathogenic factors. ("Shang" [injury] refers to catching a chill. Cold damages the form, hence surging qi with cold body; Heat damages qi, hence deficient qi with hot body.)
The *Pibu Lun* (Treatise on Skin Segments) states: The onset of all diseases begins first in the skin and hair. When evil pathogens invade, the interstices (Couli) open. Once open, the pathogens enter the collaterals. If they remain and do not depart, they transmit into the meridians. If they remain and do not depart there, they transmit into the Fu organs, accumulating in the intestines and stomach. (Lin means accumulation or gathering.) When evil pathogens initially enter the skin, one feels aversion to cold, the lanugo stands erect, and the interstices open; (Yiran refers to aversion to cold. Standing erect refers to the erection of lanugo. Couli refers to the skin texture and pores.) When they enter the collaterals, the collateral vessels become full and their color changes; (Full refers to being distended and abundant. Change refers to alteration from the normal state.) When they lodge in the meridians, invasion occurs only when there is deficiency, leading to sinking/collapse; (When Meridian qi is deficient, evil invades, hence "sensing deficiency." Pulse deficiency and qi scarcity lead to sinking.) If they linger between the sinews and bones, excessive Cold causes sinew spasms and bone pain, while excessive Heat causes sinew flaccidity and bone emaciation, muscle wasting and rupture, and lanugo becoming straight and degenerated. (Spasm refers to tension. Flaccidity refers to laxity. Emaciation refers to wasting. Cold causes sinew tension; Heat causes sinew laxity. Cold dominance causes pain; Heat dominance causes qi consumption. Lanugo is the external marker of muscle; thus, when muscle wastes, lanugo ruptures and degenerates.)