（灵枢本神篇）
黄帝问于岐伯曰∶凡刺之法，必先本于神。血脉营气精神，此五脏之所藏也，至其淫 离脏则精失、魂魄飞扬、志
意恍乱、智虑去身者，何因而然乎？天之罪与？人之过乎？何谓德气生精神魂魄心意志思智虑？请问其故。（ ，淫放也，
恍，恍惚也。详如下文。 音逸。）岐伯答曰∶天之在我者德也，地之在我者气也，德流气薄而生者也。（人禀天地之气
以生。天地者，阴阳之道也。自太极而生两仪，则清阳为天，浊阴为地；自两仪而生万物，则干知大始，坤作成物。故
易曰∶天地之大德曰生。宝命全角论曰∶人生于地，悬命于天。然则阳先阴后，阳施阴受，肇生之德本乎天，成形之气
本乎地，故天之在我者德也，地之在我者气也。德流气薄而生者，言理赋形全，而生成之道斯备矣。）故生之来谓之精，
（太极动而生阳，静而生阴，阴阳二气，各有其精。所谓精者，天之一、地之六也。天以一生水，地以六成之，而为五
行之最先。故万物初生，其来皆水，如果核未实犹水也，胎卵未成犹水也，即凡人之有生，以及昆虫草木无不皆然。易
曰∶男女构精，万物化生。此之谓也。）两精相搏谓之神，（两精者，阴阳之精也。搏，交结也。易曰∶天数五，地数五。
五位相得而各有合。周子曰∶二五之精，妙合而凝。是皆两精相搏之谓。凡万物生成之道，莫不阴阳交而后神明见。故
人之生也，必合阴阳之气，构父母之精，两精相搏，形神乃成，所谓天地合气，命之曰人也。又决气篇曰∶两神相搏，
合而成形，常先身生，是谓精。见本类后二十五。愚按；神者，灵明之化也，无非理气而已。理根据气行，气从形见，凡
理气所至，即阴阳之所居，阴阳所居，即神明之所在，故曰阴阳者，神明之府也。天元纪大论曰∶阴阳不测之谓神。气
交变大论曰∶善言化言变者，通神明之理。易曰∶知变化之道者，其知神之所为乎！是皆神之为义。然万物之神，随象
而应，人身之神，惟心所主。故本经曰∶心藏神。又曰∶心者君主之官，神明出焉。此即吾身之元神也。外如魂魄志意
五神五志之类，孰匪元神所化而统乎一心？是以心正则万神俱正，心邪则万神俱邪，迨其变态，莫可名状。如八正神明
论曰∶神乎神，耳不闻，目明心开而志先，慧然独悟，口弗能言，俱视独见，适若昏，昭然独明，若风吹云，故曰神。
淮南子曰∶或问神。曰∶心。请闻之。曰∶潜天而天，潜地而地，天地神明而不测者也。黄庭经曰∶至道不烦诀存真，
泥丸百节皆有神。金丹大要曰∶心为一身君主，万神为之听命。以故虚灵知觉，作生作灭，随机应境，千变万化，瞬息
千里，梦寝百般；又能逆料未来，推测祸福，大而天下国家，小而僻陋罅隙，无所不至。然则神至心必至，心住神亦住。
邪客篇曰∶心者，五脏六腑之大主也，精神之所舍也。心伤则神去，神去则死矣。故曰事其神者神去之，休其神者神居
之。则凡治身者，太上养神，其次养形也。诸神详义见藏象会通。搏音博。）随神往来者谓之魂，并精而出入者谓之魄，
（精对神而言，则神为阳而精为阴；魄对魂而言，则魂为阳而魄为阴。故魂则随神而往来，魄则并精而出入。愚按∶精
神魂魄，虽有阴阳之别，而阴阳之中，复有阴阳之别焉。如神之与魂皆阳也，何谓魂随神而往来？盖神之为德，如光明
爽朗、聪慧灵通之类皆是也。魂之为言，如梦寐恍惚、变幻游行之境皆是也。神藏于心，故心静则神清；魂随乎神，故
神昏则魂荡。此则神魂之义，可想象而悟矣。精之与魄皆阴也，何谓魄并精而出入？盖精之为物，重浊有质，形体因之
而成也。魄之为用，能动能作，痛痒由之而觉也。精生于气，故气聚则精盈；魄并于精，故形强则魄壮。此则精魄之状，
亦可默会而知也。然则神为阳中之阳，而魂则阳中之阴也；精为阴中之阴，而魄则阴中之阳者乎。虽然，此特其阴阳之
别耳；至若魂魄真境，犹有显然可鞠者，则在梦寐之际。如梦有作为而身不应者，乃魂魄之动静，动在魂而静在魄也；
梦能变化而寤不能者，乃阴阳之离合，离从虚而合从实也。此虽皆魂魄之证，而实即死生之几。苟能致心如太虚，而必
清必静，则梦觉死生之关，知必有洞达者矣。又神气魂魄详义，见后十四，所当互考。）所以任物者谓之心，（心为君主
之官，统神灵而参天地，故万物皆其所任。）心有所忆谓之意，（忆，思忆也。谓一念之生，心有所向而未定者，曰意。）
意之所存谓之志，（意之所存，谓意已决而卓有所立者，曰志。因志而存变谓之思，因志而存变，谓意志虽定，而复有反
复计度者，曰思。）因思而远慕谓之虑，（深思远慕，必生忧疑，故曰虑。）因虑而处物谓之智。（疑虑既生，而处得其善
者，曰智。按此数者，各有所主之脏，今皆生之于心，此正诸脏为之相使，而心则为之主宰耳。）故智者之养生也，必顺
四时而适寒暑，和喜怒而安居处，节阴阳而调刚柔，如是则僻邪不至，长生久视。（此言四时也、寒暑也、喜怒也、居处
也，皆明显易晓；惟节阴阳调刚柔二句，其义最精，其用最博，凡食息起居、病治脉药，皆有最切于此而不可忽者。欲
明是理，当求易义而渐悟之。）是故怵惕思虑者则伤神，神伤则恐惧流淫而不止。（此节言情志所伤之为害也。怵，恐也。
惕，惊也。流淫，谓流泄淫溢，如下文所云恐惧而不解则伤精、精时自下者是也。思虑而兼怵惕，则神伤而心怯，心怯
则恐惧，恐惧则伤肾，肾伤则精不固。盖以心肾不交，故不能收摄如此。怵，出、恤二音。）因悲哀动中者，竭绝而失生。
（悲则气消，悲哀太甚则胞络绝，故致失生。竭者绝之渐，绝则尽绝无余矣。）喜乐者，神惮散而不藏。（喜发于心，乐
散在外，暴喜伤阳，故神气惮散而不藏。惮，惊惕也。）愁忧者，气闭塞而不行。（愁忧则气不能舒，故脉道为之闭塞。）
盛怒者，迷惑而不治。（怒则气逆，甚者必乱，故致昏迷皇惑而不治。不治，乱也。）恐惧者，神荡惮而不收。（恐惧则神
志惊散，故荡惮而不收。上文言喜乐者神惮散而不藏，与此稍同；但彼云不藏者，神不能持而流荡也，此云不收者，神
为恐惧而散失也，所当详辨。）
心怵惕思虑则伤神，神伤则恐惧自失，破 脱肉，毛悴色夭，死于冬。（此下言情志所伤之病，而死各有时也。心藏
神，神伤则心怯，故恐惧自失。 者，筋肉结聚之处。心虚则脾弱，故破 脱肉。毛悴者，皮毛憔悴也。下文准此。色
夭者，心之色赤，欲如白裹赤，不欲如赭也。火衰畏水，故死于冬。 ，劬允切。）脾愁忧而不解则伤意，意伤则 乱，
四肢不举，毛悴色夭，死于春。（忧本肺之志，而亦伤脾者，母子气通也。忧则脾气不舒，不舒则不能营运，故 闷而乱。
四肢皆禀气于胃而不得至经，必因于脾乃得禀也，故脾伤则四肢不举。脾色之夭者，黄欲如罗裹雄黄，不欲如黄土也。
土衰畏木，故死于春。 ，美本切。）肝悲哀动中则伤魂，魂伤则狂忘不精，不精则不正，当人阴缩而挛筋，两胁骨不举，
毛悴色夭，死于秋。肝藏魂，悲哀过甚则伤魂，魂伤则为狂为忘而不精明，精明失则邪妄不正，其人当阴缩挛筋。两胁
骨不举者，皆肝经之败也。肝色之夭者，青欲如苍璧之泽，不欲如蓝也。木衰畏金，故死于秋。）肺喜乐无极则伤魄，魄
伤则狂，狂者意不存人，皮革焦，毛悴色夭，死于夏。（喜本心之志，而亦伤肺者，暴喜伤阳，火邪乘金也。肺藏魄，魄
伤则神乱而为狂。意不存人者，旁若无人也。五脏之伤无不毛悴，而此独云皮革焦者，以皮毛为肺之合，而更甚于他也。
肺色之夭者，白欲如鹅羽，不欲如盐也。金衰畏火，故死于夏。）肾盛怒而不止则伤志，志伤则喜忘其前言，腰脊不可以
俯仰屈伸，毛悴色夭，死于季夏。（怒本肝之志，而亦伤肾者，肝肾为子母，其气相通也。肾藏志，志伤则意失，而善忘
其前言也。腰脊不可俯仰屈伸者，腰为肾之府也。肾色之夭者，黑欲如重漆色，不欲如地苍也。水衰畏土，故死于季夏。）
恐惧而不解则伤精，精伤则骨 痿厥，精时自下。（此亦言心肾之受伤也。盖盛怒虽云伤肾，而恐惧则肾脏之本志，恐则
气下而陷，故能伤精。肾主骨，故精伤则骨 。痿者阳之痿。厥者阳之衰。命门不守则精时自下，是虽肾脏受伤之为病，
然邪气脏腑病形篇曰，愁忧恐惧则伤心，上文曰神伤则恐惧流淫而不止，义与此通。 ，酸同。）是故五脏主藏精者也，
不可伤，伤则失守而阴虚，阴虚则无气，无气则死矣。（此总结上文而言五脏各有其精，伤之则阴虚，以五脏之精皆阴也。
阴虚则无气，以精能化气也。气聚则生，气散则死，然则死生在气，而气本于精，故阴阳应象大论曰，年四十而阴气自
半者，正指此阴字为言也。详阴阳类二，当互求之。）是故用针者，察观病患之态，以知精神魂魄之存亡得失之意，五者
以伤，针不可以治之也。（此承篇首之问而言。凡用针者，必当察病者之形态，以酌其可刺不可刺也。设或五脏精神已损，
必不可妄用针矣。故五阅五使篇曰∶血气有余，肌肉坚致，故可苦以针。邪气脏腑病形篇曰∶诸小者阴阳形气俱不足，
勿取以针而调以甘药也。根结篇曰∶形气不足，病气不足，此阴阳气俱不足也，不可刺之。观此诸篇之训，可见针能治
有余而不可治虚损明矣。凡用针者，当知所慎也。）
《灵枢·本神》篇
黄帝向岐伯问道：大凡针刺的方法，必须以“神”为根本。血脉、营气、精神，这五脏所藏的东西，如果它们放纵离脏，就会导致精气丧失、魂魄飞扬、意志恍惚混乱、智虑离开身体，这是什么原因造成的呢？是上天的罪过，还是人为的过错呢？什么是德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请告诉我其中的道理。（注：“淫”意为放纵，“恍”意为恍惚。详见下文。“逸”音。）
岐伯回答说：天赋予我们的是“德”，地赋予我们的是“气”，德与气流动交融才产生了生命。（人禀受天地之气而生存。天地，就是阴阳之道。从太极生出两仪，清阳上升为天，浊阴下沉为地；从两仪生出万物，乾知大始，坤作成物。所以《易经》说：天地最大的德行就是生育。《宝命全形论》说：人生于地，命运悬于天。既然这样，阳先阴后，阳施阴受，肇始生命的德行源于天，形成形体的气源于地，所以说天赋予我们的是德，地赋予我们的是气。德流气薄而生，是说理赋形全，生成的道就完备了。）所以，生命的来源叫做“精”。（太极动而生阳，静而生阴，阴阳二气各有其精。所谓精，是天之一、地之六。天以一生水，地以六成之，成为五行的最先。所以万物初生，其来皆如水，如果核未实犹水，胎卵未成犹水，即凡是人的生存，以及昆虫草木无不如此。《易经》说：男女构精，万物化生。说的就是这个意思。）两精相搏交结叫做“神”。（两精，指阴阳之精。搏，即交结。《易经》说：天数五，地数五。五位相得而各有合。周敦颐说：二五之精，妙合而凝。这都是指两精相搏。凡是万物生成的道理，没有不是阴阳交合而后神明显现的。所以人的出生，必须合阴阳之气，结合父母之精，两精相搏，形神乃成，所谓天地合气，命之曰人。又《决气》篇说：两神相搏，合而成形，常先身生，是谓精。见本类后二十五条。我按：神，是灵明变化的体现，无非是理和气罢了。理根据气运行，气从形体显现，凡是理气所至之处，即是阴阳所在之处，阴阳所在之处，即是神明所在之处，所以说阴阳是神明的府库。《天元纪大论》说：阴阳不测之谓神。《气交变大论》说：善于言变化者，通晓神明的道理。《易经》说：知道变化之道的人，大概就知道神的作用了吧！这些都是关于神的定义。然而万物的神，随形象而应验，人身的神，唯独由心主宰。所以本篇经书说：心藏神。又说：心是君主之官，神明由此而出。这就是我们自身的元神。外如魂魄、志、意等五神五志之类，哪一样不是元神所化并统摄于一心呢？所以心正则万神俱正，心邪则万神俱邪，等到它们变态时，无法用语言形容。如《八正神明论》说：神啊神，耳朵听不见，眼睛明亮心开窍而意志先行，慧然独自领悟，口不能言，大家看而独见，适若昏沉，却昭然独明，像风吹云散，所以叫神。《淮南子》说：有人问神。回答是：心。请问其中道理。回答是：潜藏于天则表现为天，潜藏于地则表现为地，天地神明而不测。《黄庭经》说：至道不烦诀存真，泥丸百节皆有神。《金丹大要》说：心是一身君主，万神为之听命。因此虚灵知觉，作生作灭，随机应境，千变万化，瞬息千里，梦寝百般；又能逆料未来，推测祸福，大到天下国家，小到偏僻细微之处，无所不至。然而神至心必至，心住神亦住。《邪客》篇说：心是五脏六腑的大主，精神所舍之处。心伤则神去，神去则死矣。所以说侍奉神的人神会离去，休养生息养神的人神会居住。那么凡是修身养性的人，最上等是养神，其次是养形。诸神的详细含义见《藏象会通》。搏音博。）随神往来的叫做“魂”，并精出入的叫做“魄”。（精对神而言，则神为阳而精为阴；魄对魂而言，则魂为阳而魄为阴。所以魂随神往来，魄并精出入。我按：精、神、魂、魄，虽有阴阳之别，而在阴阳之中，又有阴阳之别。如神与魂皆属阳，为何说魂随神往来？盖神的美德，如光明爽朗、聪慧灵通之类皆是。魂的含义，如梦寐恍惚、变幻游行之境皆是。神藏于心，所以心静则神清；魂随乎神，所以神昏则魂荡。这神魂的意义，可以想象而悟。精与魄皆属阴，为何说魄并精出入？盖精作为物质，重浊有质，形体因之而成。魄的作用，能动能作，痛痒由此觉知。精生于气，所以气聚则精盈；魄并于精，所以形强则魄壮。这精魄的状态，也可以默会而知。然而神是阳中之阳，魂则是阳中之阴；精是阴中之阴，魄则是阴中之阳吗？虽然如此，这只是它们的阴阳区别罢了；至于魂魄的真境，还有明显可探究的，就在梦寐之际。如梦中有作为而身体不应，是魂魄的动静，动在魂而静在魄；梦能变化而醒时不能，是阴阳的离合，离从虚而合从实。这些虽是魂魄的证候，实则关乎死生的关键。如果能致心如太虚，必清必静，那么梦觉死生的关口，必定有洞达的时候。又神气魂魄的详细含义，见后十四条，应当互相考证。）用来承担外物的是“心”。（心为君主之官，统神灵而参天地，所以万物都是它所承担的。）心有所忆叫做“意”。（忆，即思忆。谓一念产生，心有所向而未定，叫做意。）意所存留叫做“志”。（意所存留，谓意已决定而卓然有所树立，叫做志。因志而存变叫做“思”，因志而存变，谓意志虽定，而又反复计度，叫做思。）因思而远慕叫做“虑”。（深思远慕，必生忧疑，所以叫虑。）因虑而处理事物叫做“智”。（疑虑既生，而处理得当，叫做智。按这几者，各有所主的脏腑，现在都产生于心，这正是诸脏相互辅助，而心则主宰它们。）所以智者养生，必须顺应四时而适应寒暑，调和喜怒而安居处，节制阴阳而调刚柔，这样僻邪就不会到来，能够长生久视。（这里说的四时、寒暑、喜怒、居处，都很明显易懂；只有节制阴阳、调刚柔两句，意义最精深，应用最广泛，凡是饮食起居、治病脉药，都有与此最切近而不可忽视的地方。想要明白这个道理，应当寻求《易经》义理而逐渐领悟。）
因此，惊惧思虑则会伤神，神伤则恐惧流泄淫溢而不止。（这一节讲情志所伤的害处。怵，是恐。惕，是惊。流淫，谓流泄淫溢，如下文所说恐惧而不解则伤精、精时自下者是。思虑兼带怵惕，则神伤而心怯，心怯则恐惧，恐惧则伤肾，肾伤则精不固。因为心肾不交，所以不能收摄如此。怵，出、恤二音。）因悲哀触动中焦的，会竭绝而失生。（悲则气消，悲哀太甚则胞络绝，所以导致失生。竭是绝的渐进，绝则是尽绝无余。）喜乐过度，神就会惮散而不藏。（喜发于心，乐散在外，暴喜伤阳，所以神气惮散而不藏。惮，惊惕也。）愁忧过度，气就会闭塞而不行。（愁忧则气不能舒，所以脉道为之闭塞。）盛怒过度，就会迷惑而不治。（怒则气逆，甚者必乱，所以导致昏迷皇惑而不治。不治，即乱也。）恐惧过度，神就会荡惮而不收。（恐惧则神志惊散，所以荡惮而不收。上文说喜乐者神惮散而不藏，与此稍同；但彼说不藏，是神不能持而流荡，此说不收，是神为恐惧而散失，应当详细辨别。）
心被怵惕思虑所伤则伤神，神伤则恐惧自失，肌肉破败脱肉，毛发憔悴面色枯槁，死于冬季。（以下讲情志所伤的病，而死期各有时。心藏神，神伤则心怯，所以恐惧自失。䐜者，筋肉结聚之处。心虚则脾弱，所以破䐜脱肉。毛悴，是皮毛憔悴。下文以此类推。色夭，是心的颜色赤，欲如白裹赤，不欲如赭石。火衰畏水，所以死于冬。䐜，劬允切。）脾被愁忧所困扰而不解则伤意，意伤则悗闷而乱，四肢不能举动，毛发憔悴面色枯槁，死于春季。（忧本是肺之志，但也伤脾，是因为母子气相通。忧则脾气不舒，不舒则不能营运，所以悗闷而乱。四肢皆禀气于胃而不能直达经脉，必须依靠脾才能禀受，所以脾伤则四肢不举。脾色之夭，黄欲如罗裹雄黄，不欲如黄土。土衰畏木，所以死于春。悗，美本切。）肝被悲哀触动中焦则伤魂，魂伤则狂忘不精明，不精明则行为不正，应当出现阴缩而筋挛，两胁骨不能举动，毛发憔悴面色枯槁，死于秋季。肝藏魂，悲哀过甚则伤魂，魂伤则为狂为忘而不精明，精明失则邪妄不正，其人应当阴缩挛筋。两胁骨不能举动，都是肝经的败坏。肝色之夭，青欲如苍璧之泽，不欲如蓝草。木衰畏金，所以死于秋。）肺喜乐无极则伤魄，魄伤则狂，狂者意不存人（旁若无人），皮革焦，毛发憔悴面色枯槁，死于夏季。（喜本心之志，但也伤肺，是因为暴喜伤阳，火邪乘金。肺藏魄，魄伤则神乱而为狂。意不存人，是旁若无人。五脏之伤无不毛悴，而这里独说皮革焦，是因为皮毛为肺之合，而比其他的更严重。肺色之夭，白欲如鹅羽，不欲如盐。金衰畏火，所以死于夏。）肾盛怒而不止则伤志，志伤则喜忘其前言，腰脊不可以俯仰屈伸，毛发憔悴面色枯槁，死于季夏。（怒本肝之志，但也伤肾，是因为肝肾为子母，其气相通。肾藏志，志伤则意失，而善忘其前言。腰脊不可俯仰屈伸，是因为腰为肾之府。肾色之夭，黑欲如重漆色，不欲如地苍。水衰畏土，所以死于季夏。）恐惧而不解则伤精，精伤则骨痿厥，精时自下。（这也是讲心肾受伤。盖盛怒虽说是伤肾，而恐惧则是肾脏的本志，恐则气下而陷，所以能伤精。肾主骨，所以精伤则骨痿厥。痿是阳之痿，厥是阳之衰。命门不守则精时自下，这虽然是肾脏受伤的病，但《邪气脏腑病形》篇说，愁忧恐惧则伤心，上文说神伤则恐惧流淫而不止，义与此相通。痿，酸同。）
所以五脏是主藏精的，不可损伤，损伤则失守而阴虚，阴虚则无气，无气则死矣。（这是总结上文而言五脏各有其精，伤之则阴虚，因为五脏之精皆属阴。阴虚则无气，因为精能化气。气聚则生，气散则死，然而死生在气，而气本于精，所以《阴阳应象大论》说，年四十而阴气自半者，正是指这个阴字而言。详《阴阳类》二，应当互相求索。）
所以使用针的人，要观察病患的状态，以知道精神魂魄的存亡得失之意，如果五脏精神都已损伤，针就不可以治疗它了。（这是承接篇首的问题而言。凡是用针的人，必须观察病人的形态，以斟酌其可刺不可刺。假如五脏精神已损，必不可妄用针。所以《五阅五使》篇说：血气有余，肌肉坚致，故可苦以针。《邪气脏腑病形》篇说：诸小者阴阳形气俱不足，勿取以针而调以甘药。《根结》篇说：形气不足，病气不足，此阴阳气俱不足也，不可刺之。观这些篇章的训诫，可见针能治有余而不可治虚损，这是很明显的。凡是用针的人，应当知道谨慎。）
*Ling Shu: Ben Shen* Chapter
The Yellow Emperor asked Qibo: In all acupuncture methods, one must first base oneself on the *Shen* (Spirit). The blood vessels, Ying-Qi (Nutritive Qi), and Jing-Shen (Essence-Spirit) are what the Five Zang Organs store. When these become excessive and leave the organs, causing loss of essence, flying of Hun and Po souls, confusion of Zhi (Will) and Yi (Intent), and departure of Zhi-Lv (Wisdom and Deliberation) from the body, what is the cause? Is it a fault of Heaven or an error of Man? What are De (Virtue/Nature), Qi, Sheng (Life), Jing (Essence), Shen, Hun, Po, Xin (Heart), Yi, Zhi, Si (Thought), Lv (Deliberation), and Zhi (Wisdom)? Please explain their origins. (*Yin* means excess/extravagance; *Huang* means trance/confusion. See below for details. *Yi* pronunciation.)
Qibo replied: What Heaven endows in us is De (Virtue/Nature); what Earth endows in us is Qi. Life arises from the flow and interaction of De and Qi. (Humans are born by inheriting the Qi of Heaven and Earth. Heaven and Earth represent the Way of Yin and Yang. From Taiji arise Liangyi (Two Requisites): clear Yang becomes Heaven, turbid Yin becomes Earth; from Liangyi arise all things, with Qian initiating creation and Kun completing forms. Thus, the *I Ching* states: "The great virtue of Heaven and Earth is generation." The *Bao Ming Quan Xing Lun* states: "Humans are born from Earth, their fate hangs from Heaven." Therefore, Yang precedes Yin, Yang acts and Yin receives; the virtue initiating life comes from Heaven, while the Qi forming the body comes from Earth. Hence, "What Heaven endows in us is De, what Earth endows in us is Qi." "De flows and Qi interacts to generate life" means that when principle is endowed and form is completed, the way of generation is fully prepared.) That which comes with life is called Jing (Essence). (Taiji moves to generate Yang, stillness generates Yin; Yin and Yang each have their own Jing. This Jing is the One of Heaven and the Six of Earth. Heaven generates Water with One, Earth completes it with Six, making it the first of the Five Elements. Thus, all things at birth originate like water; even if seeds are not yet full or embryos not yet formed, they are like water. All living beings, insects, and plants are thus. The *I Ching* says: "Male and female join Jing, all things transform and generate." This refers to this.) When two Jings interact and bind, it is called Shen (Spirit). (The two Jings refer to the Jing of Yin and Yang. *Bo* means interlocking/interaction. The *I Ching* says: "Heavenly numbers five, earthly numbers five. The five positions correspond and combine." Zhou Dunyi said: "The Jing of Two and Five, subtly combined and congealed." All these refer to the interaction of two Jings. In the way all things are generated, none do not see the manifestation of Spirit after Yin-Yang union. Thus, human birth requires the union of Yin-Yang Qi and the joining of parental Jing; through the interaction of two Jings, form and spirit are formed. This is "Heaven and Earth unite Qi, and it is named Human." The *Jue Qi* chapter also states: "Two Spirits interact, combining to form shape, often existing before the body, this is called Jing." (See Category 25 later). I note: Shen is the transformation of spiritual clarity, nothing but Principle (Li) and Qi. Principle acts according to Qi, Qi manifests through form. Wherever Principle and Qi reach, there is Yin and Yang; where Yin and Yang reside, there is Spirit. Thus, "Yin and Yang are the residence of Spirit." The *Tian Yuan Ji Da Lun* states: "Unfathomable Yin and Yang is called Shen." The *Qi Jiao Bian Da Lun* states: "Those who speak well of transformation understand the principles of Spirit." The *I Ching* states: "Those who know the Way of transformation likely know what Spirit does!" These define Shen. However, the Spirit of all things responds to images, while the Spirit of the human body is governed solely by the Heart (Xin). Thus, this classic states: "The Heart stores Shen." It also states: "The Heart is the Sovereign Official, from whom Spirit emerges." This is our primordial Shen. Externally, such as Hun, Po, Zhi, Yi, and the Five Spirits/Five Emotions, are all transformations of the primordial Shen and unified under one Heart. Therefore, if the Heart is upright, all Spirits are upright; if the Heart is evil, all Spirits are evil. When they transform, they are indescribable. As the *Ba Zheng Shen Ming Lun* states: "Oh Spirit! The ears do not hear, the eyes are bright, the heart opens, and the will leads. One understands alone, cannot speak, sees what others see, appears dim yet shines clearly, like wind blowing clouds away. Thus it is called Spirit." The *Huainanzi* asks about Spirit, answering "Heart." It explains: "Hidden in Heaven, it is Heaven; hidden in Earth, it is Earth; Heaven and Earth are Spirit-like and unfathomable." The *Huang Ting Jing* states: "The Great Dao is not complicated; preserve truth. Niwan and all joints have Spirits." The *Jin Dan Da Yao* states: "The Heart is the Sovereign of the body, all Spirits obey." Thus, empty and spiritual perception, creating and destroying life, responding to circumstances, changing thousands of times in an instant, dreaming various dreams; predicting the future, inferring fortune and misfortune, from the world down to minute cracks, nowhere is it absent. Yet Spirit arrives only when the Heart arrives; the Heart stays, Spirit stays. The *Xie Ke* chapter states: "The Heart is the Great Master of the Five Zang and Six Fu, the abode of Spirit and Essence. If the Heart is injured, Spirit departs; if Spirit departs, death occurs." Thus, those who serve Spirit lose it; those who nurture Spirit keep it. Therefore, in cultivating the body, the highest is nurturing Spirit, followed by nurturing Form. Details on Spirits are in *Zang Xiang Hui Tong*. *Bo* pronunciation: Bo.) That which accompanies Shen going and coming is called Hun (Ethereal Soul). That which exits and enters with Jing is called Po (Corporeal Soul). (Compared to Shen, Jing is Yin and Shen is Yang; compared to Hun, Po is Yin and Hun is Yang. Thus, Hun accompanies Shen, Po accompanies Jing. I note: Jing, Shen, Hun, and Po have Yin-Yang distinctions, yet within Yin and Yang, there are further distinctions. Shen and Hun are both Yang; why does Hun accompany Shen? The virtue of Shen is like brightness, clarity, wisdom, and agility. The meaning of Hun is like dreamlike trance, illusion, and wandering. Shen resides in the Heart, so a quiet Heart makes Shen clear; Hun follows Shen, so a confused Shen makes Hun erratic. This clarifies the meaning of Shen and Hun. Jing and Po are both Yin; why does Po accompany Jing? Jing is heavy, turbid, and substantial, forming the body. Po's function is movement and action, perceiving pain and itch. Jing is born from Qi, so when Qi gathers, Jing fills; Po joins Jing, so when Form is strong, Po is robust. This describes Jing and Po. Thus, Shen is Yang within Yang, Hun is Yin within Yang; Jing is Yin within Yin, Po is Yang within Yin. Although this is their distinction, the true realm of Hun and Po has obvious evidence in dreams. In dreams, acting while the body does not respond shows the movement of Hun and stillness of Po; changing in dreams but not upon waking shows the separation and union of Yin-Yang, separation from emptiness, union from reality. These are proofs of Hun and Po, but actually relate to the threshold of life and death. If one can make the mind like Great Emptiness, pure and quiet, one will surely penetrate the gates of dreaming, waking, life, and death. Further details on Shen, Qi, Hun, and Po are in Section 14, to be cross-referenced.) That which bears external objects is the Heart (Xin). (The Heart is the Sovereign Official, commanding Spirit and participating in Heaven and Earth, so all things are borne by it.) Memory arising in the Heart is called Yi (Intent). (*Yi* means recollection. When a thought arises and the Heart has a direction but is undecided, it is called Yi.) What remains fixed in Yi is called Zhi (Will). (When Yi is decided and firmly established, it is called Zhi. Based on Zhi and considering changes is called Si (Thought). Even when Zhi is set, repeated calculation is called Si.) Thinking deeply and longing afar is called Lv (Deliberation). (Deep thinking and distant longing generate worry and doubt, hence called Lv.) Handling matters based on Lv is called Zhi (Wisdom). (When doubts arise and one handles them well, it is called Zhi. Note: Each of these has its corresponding Zang organ, but now they all arise in the Heart. This is because the other Zang organs assist each other, with the Heart as the master.) Therefore, the wise person nourishing life must follow the Four Seasons and adapt to cold and heat, harmonize joy and anger, live peacefully, regulate Yin and Yang, and balance rigidity and softness. In this way, pathogenic factors will not approach, allowing for long life and clear vision. (The Four Seasons, cold/heat, joy/anger, and dwelling are obvious. Only "regulating Yin/Yang" and "balancing rigidity/softness" are profound and broadly applicable, relevant to diet, rest, treatment, pulse, and medicine. To understand this, seek the meaning of the *I Ching* and gradually realize it.)
Thus, fear and overthinking injure Shen. When Shen is injured, fear causes leakage and overflow without stopping. (This section discusses harm from emotional injuries. *Chu* is fear; *Ti* is alarm. *Liu Yin* means leakage and overflow, as described later: fear without resolution injures Jing, leading to spontaneous leakage. Overthinking with fear injures Shen and weakens the Heart; a weak Heart fears, fear injures the Kidney, and a injured Kidney fails to secure Jing. Because Heart and Kidney do not communicate, retention fails. *Chu* pronunciations: Chu, Xu.) Sorrow moving the center exhausts and loses life. (Sorrow dissipates Qi; extreme sorrow severs the Bao Luo (Pericardium Collateral), causing loss of life. *Jie* is the gradual stage of *Jue*; *Jue* is total exhaustion.) Excessive joy causes Shen to scatter and fail to store. (Joy originates in the Heart, pleasure disperses outward; sudden joy injures Yang, causing Shen and Qi to scatter and not store. *Dan* means alarm.) Sorrow and worry cause Qi to block and stagnate. (Worry prevents Qi from relaxing, blocking the vessel pathways.) Extreme anger causes confusion and disorder. (Anger causes Qi to rebel; severe cases lead to chaos, causing coma and confusion. *Bu Zhi* means disorder.) Fear causes Shen to荡 (oscillate) and fail to gather. (Fear startles and scatters Shen, causing oscillation and failure to gather. Earlier, joy caused Shen to scatter and not store; here, "not storing" means Shen cannot hold and flows, while "not gathering" means Shen scatters due to fear. Distinguish carefully.)
If the Heart is injured by fear and overthinking, Shen is injured, leading to self-loss of fear, muscle wasting, emaciation, hair deterioration, and sallow complexion, dying in Winter. (Below discusses diseases from emotional injury, with death occurring at specific times. The Heart stores Shen; Shen injury makes the Heart timid, causing fear and self-loss. *Chen* refers to areas where muscles/tendons cluster. Heart deficiency leads to Spleen weakness, causing muscle wasting. Hair deterioration means rough skin/hair. Sallow complexion: Heart color is red, desired like white wrapping red, not like hematite. Fire declines fearing Water, so death occurs in Winter. *Chen* pronunciation: Qu Yun.) If the Spleen is troubled by worry without resolution, Yi is injured. When Yi is injured, mental fog and confusion occur, limbs cannot move, hair deteriorates, complexion is sallow, dying in Spring. (Worry is the emotion of the Lung but also injures the Spleen due to Mother-Child Qi connection. Worry stiffens Spleen Qi, preventing transport, causing mental fog and confusion. Limbs receive Qi from the Stomach but cannot reach meridians without the Spleen; thus Spleen injury causes limb immobility. Spleen's sallow color: yellow desired like silk wrapping realgar, not like yellow earth. Earth declines fearing Wood, so death occurs in Spring. *Men* pronunciation: Mei Ben.) If the Liver is moved by sorrow, Hun is injured. When Hun is injured, madness and forgetfulness occur, lack of clarity leads to misconduct, resulting in retraction of genitals and tendon contraction, inability to raise the costal region, hair deterioration, sallow complexion, dying in Autumn. The Liver stores Hun; excessive sorrow injures Hun, causing madness and forgetfulness. Loss of clarity leads to deviation. Genital retraction and tendon contraction indicate Liver Meridian failure. Liver's sallow color: green desired like luster of dark jade, not like indigo. Wood declines fearing Metal, so death occurs in Autumn. If the Lungs are affected by boundless joy, Po is injured. When Po is injured, madness occurs, the mad person ignores others (acting as if no one is present), leather dries, hair deteriorates, complexion is sallow, dying in Summer. Joy is the Heart's emotion but also injures the Lung because sudden joy injures Yang, and Fire Evil attacks Metal. The Lung stores Po; Po injury causes Spirit chaos and madness. "Ignoring others" means acting as if no one is present. All Zang injuries cause hair deterioration, but here specifically mentions dried leather because skin/hair belong to the Lung and are more severely affected. Lung's sallow color: white desired like goose feathers, not like salt. Metal declines fearing Fire, so death occurs in Summer. If the Kidneys are subjected to unceasing extreme anger, Zhi is injured. When Zhi is injured, one forgets previous words, waist and spine cannot bend or stretch, hair deteriorates, complexion is sallow, dying in Late Summer. Anger is the Liver's emotion but also injures the Kidney because Liver and Kidney are Mother-Child with connected Qi. The Kidney stores Zhi; Zhi injury causes loss of intent and forgetfulness. Waist/spine immobility indicates the Waist is the Mansion of the Kidney. Kidney's sallow color: black desired like double-lacquered color, not like dark earth. Water declines fearing Earth, so death occurs in Late Summer. Unresolved fear injures Jing. When Jing is injured, bones become flaccid and cold extremities occur, and essence leaks spontaneously. (This also discusses Heart/Kidney injury. While anger injures the Kidney, fear is the Kidney's proper emotion; fear causes Qi to sink, injuring Jing. The Kidney governs bones, so Jing injury causes bone flaccidity and cold extremities. Flaccidity is Yang flaccidity; cold extremities are Yang decline. If Ming Men fails to guard, essence leaks. Although this is a Kidney disease, the *Xie Qi Zang Fu Bing Xing* chapter states: "Worry and fear injure the Heart." Earlier, "Shen injury causes fear and leakage," which aligns with this. *Wei* pronunciation: Same as Suan.)
Therefore, the Five Zang store Essence and must not be injured. Injury leads to loss of control and Yin Deficiency. Yin Deficiency leads to lack of Qi. Lack of Qi leads to death. (This summarizes that each Zang has its Essence; injury causes Yin Deficiency because Zang Essence is Yin. Yin Deficiency leads to lack of Qi because Essence transforms into Qi. Qi gathering brings life, Qi scattering brings death. Life and death depend on Qi, which originates from Essence. Thus, the *Yin Yang Ying Xiang Da Lun* states: "At forty, Yin Qi halves," referring to this Yin. Refer to *Yin Yang Lei* II for mutual understanding.)
Therefore, acupuncturists must observe the patient's state to know the existence, loss, gain, or loss of Spirit, Hun, and Po. If the Spirit of the Five Zang is already damaged, acupuncture cannot treat it. (This connects to the opening question. Acupuncturists must observe the patient's form to decide if needling is appropriate. If Zang Spirit is damaged, needle use is forbidden. The *Wu Yue Wu Shi* chapter states: "When Blood and Qi are sufficient and muscles firm, needles can be used." The *Xie Qi Zang Fu Bing Xing* chapter states: "When small, indicating insufficiency of Yin/Yang, Form, and Qi, do not use needles but treat with sweet herbs." The *Gen Jie* chapter states: "Insufficiency of Form/Qi and Disease/Qi indicates total Yin/Yang Qi insufficiency; do not needle." These teachings show needles treat excess but not deficiency. Acupuncturists must be cautious.)