《病能论》曰∶人有卧而有所不安者，何也？伯曰∶脏有所伤，及精有所之寄则安，故人不能悬其
病也。（言有卧而不安者、以及脏气伤，而精气耗也。盖五脏为阴，各藏其精，脏有所伤，而精耗者，
卧不安也。必精有所寄，各在本脏而无失，则卧斯安矣。寄者，藏也。如肝藏魂，肺藏魄之类，
凡卧有不安者，血不归肝，卫气不能入于阴，此人之所以不能悬其病也。悬者，绝也。）人之不得
偃卧者，何也？（谓不得仰卧也。）肺者，脏之盖也。（居高布叶，四脏下之，故言肺者，脏之盖也。）
肺气盛则脉大，脉大则不得偃卧，（肺之邪气盛流，明气促喘奔，故不得偃卧。）有病怒狂者，
此病安生？生于阳也。（怒不虑祸故谓之狂。）阳气者，因暴折而难决，故善怒也，病名曰
阳厥。（言阳气被折郁不散，或曾因暴折而心不疏畅，皆阳逆躁极所生，故病名阳厥。）治之奈何？
夺其食而已。夫食入于阴，长气于阳，故夺其食即已。（食少则气衰，故节去其食即病自已。）
使之服以生铁洛为饮。夫生铁洛者，下气疾也。（取金平肝也。）
《奇病论》曰∶人有重身，九月而喑，此为何也？（重身，谓身中有身，则怀妊者也。喑，谓
不言语也，妊娠九月，足少阴脉养胎。）胞之络脉绝也。（绝，谓脉断绝不流通，而不能言，非天
真之气断绝也。）胞络者，系于肾少阴之脉，贯肾，系舌本，故不能言。（少阴肾脉也。气不营养，
故舌不能言。）无治也。当十月复。（十月胎去，胞络复通，肾脉上营。故复旧而言也。）无损
不足，益有余，以成其疹。（疹，谓久病反法而治，则胎死不去，遂成久固之疹病。）人有病头痛，
以数岁不已，此安得之？名为何病？（头痛之病，不当逾月数年不愈，故怪而问之。）当月所犯大寒，
内至骨髓。髓者，以脑为主，脑逆故令头痛，齿亦痛，（脑为髓主，齿是骨余，脑逆犯寒。骨亦寒故，
令头痛齿亦痛。）病名曰厥逆。（人先生脑，有脑则有骨髓者，齿者，骨之本也。）有病口甘者，病名为
何？何以得之？此五气之溢也，名曰脾瘅。（瘅，热也。脾热则四脏同禀，故五脏上溢也。甘因脾热
故曰脾瘅。）夫五味入口，藏于胃，脾为之行，其精气津液在脾，故令人口甘也。（脾热内渗，津液在
脾，胃谷化余，精气随溢，口通脾气，故口甘。津液在脾，是脾之津湿。）此肥美之所发也。此人必数
食甘美而多肥也。肥者，令人内热，甘者，令人中满，故其气上溢转为消渴。（食肥则腠理密，阳气
不得外泄。故肥令人内热。甘者，性气和缓而发散逆，故令人中满。然内热则阳气炎上，炎上则欲饮
而嗌干中满，则陈气有余，有余则脾气上溢，故曰其气上溢转为消渴也。）治之以兰，除陈气也。
（兰，兰草也。言兰除陈久甘肥，不能化之气者，以辛能发散也。）有病口苦，取阳陵泉。口苦者，
病名为何？何以得之？病名曰胆瘅，（亦谓热也。胆汁味苦故口苦。）夫肝者，中之将也。取决
于胆，咽为之使，（肝者，将军之官，谋虑出焉。胆者，中正之官，决断出焉。肝与胆合，气性相通，故诸谋
虑取决于胆。咽胆相应，故咽为胆使也。）此人者，数谋虑不决，故胆虚气上溢而为之苦，治之
以胆募俞。（胃腹曰募，背脊曰
俞，胆募在乳下二肋外，期门下，同身寸之五寸，俞在脊第十椎下，两旁相去各同身寸之一寸半。）
有癃者，一日数十溲，此不足也。身热如炭，颈膺如格，人迎躁盛，喘息气逆，此有余也。（是阳
气太盛于外，阴气不足故有余也。）太阴脉细微如发者，此不足也。其病安在？名为何病？（癃，
小便不得也。溲，小便也。颈膺如格，言颈与胸膺如相格拒，不顺应也。人迎躁盛，谓结节喉两旁脉动
盛满急数非常躁速也。胃脉也。太阴脉细缕如发者，谓手大指后同身寸之一寸，骨高脉动处，脉则肺
脉也。此正手太阴脉气之所流，可以候五脏也。）病在太阴，其盛在胃，颇在肺，病名曰厥，死
不治，（病隆数溲，身热如炭，颈膺如格，息气逆者，皆手太阴脉当洪大而数，今太阴脉反微细如
发者，是病与脉相反也。何以致之？肺气逆陵于胃，上使人迎躁盛，故曰病在太阴，其盛在胃也。以
喘息气逆，故云颇亦在肺也。病因气逆，证不相应，故病名曰厥死不治也。）此所谓得五有余，二
不足也。所谓五有余者，五病之气有余也。二不足者，亦病气之不足也。今外得五有余，内得二不足
也。此其身不表不里，以正死明矣。（外五有用余者，一身热如炭，二颈膺如格，三人迎躁盛四
喘息五气逆也。内二不足者，一病癃，日数十溲，三太阴脉微细如发，在表则内有二不足，在里则
外得五有余，表里既不可凭补泻，固难为法。故曰此其身不表不里亦正死明矣。）人生而有病癫疾
者，病名曰何？安所得之？（百病皆生于风雨寒暑，阴阳喜怒，然始生未犯邪气，已有癫疾，岂邪素
伤。癫，谓上癫，则头首也。）病名为胎病，此得之在母腹时，其母有所大惊，气上而不下，精
气并居，故令子发为癫疾也。（精气，谓阳之精气也，言人初生有顶癫之疾者，胎中之病也。在腹
之时，母有大惊，气上而不下，精气并居于上，令子发为癫疾。）
《病能论》说：有人睡觉时感到不安稳，这是为什么呢？岐伯回答说：内脏受到损伤，以及精气有所耗散，人就会睡眠不安，所以人的疾病不能凭空猜测。（解释：有睡眠不安的，是因为脏气受伤，精气耗损。五脏属阴，各自藏纳精气，如果脏腑受伤导致精气耗散，就会睡不安稳。必须精气有所寄托，各守在本脏而不流失，睡眠才能安宁。“寄”就是“藏”的意思。比如肝藏魂，肺藏魄等。凡是睡觉不安的，都是血不归肝，卫气不能进入阴分，这就是人之所以不能凭空推测其病因的原因。“悬”意为断绝。）
有人不能仰卧，这是为什么呢？（指不能仰面躺卧。）肺是五脏的华盖。（肺居高位，像伞盖一样覆盖四脏，所以说肺是五脏的华盖。）肺气盛则脉象大，脉象大就不能仰卧，（肺中邪气盛，气流急促喘息奔迫，所以不能仰卧。）
有人发怒发狂，这种病是怎么产生的？它生于阳分。（因发怒而不顾祸患，所以称为狂。）阳气因为突然受挫而难以疏泄，所以容易发怒，这种病名叫阳厥。（意思是阳气被压抑郁结而不能发散，或者曾因突然受挫而心情不畅，这些都是阳气逆乱躁动至极所生，所以病名叫阳厥。）怎么治疗呢？只需减少他的饮食即可。食物进入体内滋养阴分，助长阳气，所以减少饮食就能使病愈。（吃得少则气衰，所以节制饮食病自然痊愈。）让他服用生铁洛制成的饮品。生铁洛具有迅速降气的作用。（取金克木以平抑肝气之意。）
《奇病论》说：孕妇怀孕到第九个月时失音，这是什么原因呢？（重身，指身中有身，即怀孕。喑，指不能说话。妊娠九月，足少阴肾经滋养胎儿。）胞宫的络脉阻滞不通。（绝，指脉道断绝不流通，导致不能说话，并非先天真气断绝。）胞络连接着肾和足少阴经脉，贯穿肾脏，系连舌根，所以不能说话。（足少阴肾脉。气不能营养舌体，所以舌头不能言语。）不需要治疗。等到第十个月分娩后自然会恢复。（十月胎去，胞络重新通畅，肾脉上行滋养舌本。所以恢复原状并能说话。）不要损伤不足的正气，也不要补益有余的邪气，以免形成久治不愈的疹病。（疹，指如果违背常规法则治疗，会导致胎死腹中不去，从而形成顽固难愈的疾病。）
有人患头痛，多年不愈，这是怎么得的？叫什么病？（头痛的病，不应该超过数月数年都不痊愈，所以对此感到奇怪而发问。）这是因为当月感受了大寒，寒气深入骨髓。髓由脑主宰，脑气上逆导致头痛，牙齿也会痛，（脑为髓之主，齿为骨之余，脑气上逆犯寒，骨骼也受寒，所以导致头痛且牙齿亦痛。）这种病名叫厥逆。（人先生成脑，有脑则有骨髓，齿是骨的根本。）
有人口甜，这叫什么病？是怎么得的？这是五气溢出的表现，名叫脾瘅。（瘅，指热。脾热则四脏同受热邪，所以五脏之气上溢。甘味因脾热所致，所以叫脾瘅。）五味入口，储藏于胃，脾为之运化，其精气津液滞留于脾，所以使人感觉口甜。（脾热内渗，津液滞留于脾，胃中谷物消化后的余气，精气随之溢出，口通脾气，所以口甜。津液滞留于脾，即是脾的津湿。）这是因食用肥美食物引发的。这种人一定经常吃甘甜美味且多脂肪的食物。肥腻的食物使人内生热邪，甘甜的食物使人中焦胀满，所以其气上溢，进而转化为消渴病。（吃肥肉则腠理致密，阳气不能外泄，所以肥腻令人内热。甘味食物性质和缓但易导致气机发散受阻，所以令人中焦胀满。然而内热则阳气炎上，炎上则想喝水且咽喉干燥；中焦胀满则陈积之气有余，有余则脾气上溢，所以说其气上溢转化为消渴病。）用兰草治疗，以去除陈久的积滞之气。（兰，即兰草。意思是兰草能消除陈久甘肥不能化之气的弊端，因为辛味能发散。）
有人口苦，应取阳陵泉穴。口苦是什么病？怎么得的？这种病名叫胆瘅，（也是指热。胆汁味苦所以口苦。）肝是中军的将领，决断取决于胆，咽部是胆的通道，（肝是将军之官，谋虑由此产生。胆是中正之官，决断由此产生。肝与胆相合，气性相通，所以各种谋虑取决于胆。咽与胆相应，所以咽是胆的通道。）这种人常常谋虑不决，导致胆气虚弱，气机上溢而感到口苦，治疗应取胆的募穴和俞穴。（腹部穴位叫募，背部穴位叫俞。胆募穴在乳头下两肋外侧，期门穴下方，距离任脉同身寸五寸；胆俞穴在脊柱第十椎棘突下，两旁各距督脉同身寸一寸半。）
有人患癃闭，一天小便几十次，这是正气不足的表现。身体发热像炭火一样，颈部和胸膺部感觉像被格拒一样不适，人迎脉搏动躁动盛大，喘息气逆，这是邪气有余的表现。（这是阳气太盛于体表，阴气不足所以表现为有余。）手太阴肺脉细微如头发丝一样，这是正气不足的表现。病在哪里？叫什么病？（癃，指小便不通。溲，指小便。颈膺如格，指颈部和胸膺部感觉相互格拒，不顺应。人迎躁盛，指喉结两旁结节处的脉搏跳动盛大急数，非常躁速，这是胃脉。太阴脉细缕如发，指大拇指后方同身寸一寸处，骨头高起脉搏跳动处，这里是肺脉。这是手太阴脉气流动的地方，可以以此候察五脏之气。）病在太阴，其盛表现在胃，颇涉于肺，这种病名叫厥，属于死证，不可治疗，（病见小便频数，身体热如炭火，颈膺如格拒，喘息气逆，这些症状都应该是手太阴脉洪大而数，现在太阴脉反而微细如发，这是病证与脉象相反。为什么会这样？肺气逆乱凌驾于胃，向上导致人迎脉躁动盛大，所以说病在太阴，其盛表现在胃。因为有喘息气逆的症状，所以说也涉及肺。病因是气逆，证候与脉象不相符合，所以病名叫厥，属于死证不可治。）这就是所谓的“五有余、二不足”。所谓五有余，是指五种病气有余。二不足，也是指病气不足。现在外部表现出五有余，内部表现出二不足。这种病情既不在表也不在里，死亡是显而易见的。（外在的五有余表现为：一身热如炭火，二颈膺如格拒，三人迎脉躁盛，四喘息，五气逆。内在的二不足表现为：一患癃闭，日数十次小便，三太阴脉微细如发。如果在表，则内有二不足；如果在里，则外有五有余。表里都无法凭借补泻法来治疗，所以确实难以施治。所以说这种病情不表不里，死亡是明确的。）
人生下来就患有癫疾，这叫什么病？是怎么得的？（百病皆生于风雨寒暑、阴阳喜怒，但刚出生未犯邪气就已患癫疾，难道是素来受邪伤吗？癫，指头顶。）这种病名叫胎病，这是在母腹中时获得的。当时母亲受到极大的惊吓，气机上逆而不能下行，精气并聚于上，所以导致孩子发生癫疾。（精气，指阳之精气。意思是人生下来就有头顶部的癫疾，是胎中的病。在腹中时，母亲有大惊，气上而不下，精气并居于上，导致孩子发为癫疾。）
The *Ling Shu: Bing Neng Lun* (Chapter on Disease Capabilities) states: Some people feel uneasy when lying down. Why is this? Qibo replied: If the internal organs are injured and the essence (*Jing*) is dissipated, one will sleep restlessly. Therefore, one cannot arbitrarily guess the cause of the disease. (Explanation: Those who sleep restlessly suffer from injury to organ qi and depletion of essence. The five zang organs belong to Yin and store their respective essences. If organ injury leads to essence depletion, sleep becomes restless. Essence must be securely stored within its respective zang organ without loss for sleep to be peaceful. "Ji" (to entrust/store) implies "cang" (to store). For example, the Liver stores the Hun (Ethereal Soul), and the Lung stores the Po (Corporeal Soul). In cases of restless sleep, blood fails to return to the Liver, and the Wei Qi (Defensive Qi) fails to enter the Yin aspect. This is why one cannot arbitrarily deduce the pathology. "Xuan" means severed or disconnected.)
Some people cannot lie on their backs. Why is this? (Referring to the inability to assume a supine position.) The Lung is the canopy of the zang organs. (Positioned high and spreading like leaves, covering the other four zang organs below, thus the Lung is called the canopy of the zang organs.) When Lung Qi is excessive, the pulse becomes large; when the pulse is large, one cannot lie on the back. (When pathogenic Qi in the Lung is excessive and flows vigorously, causing rapid breathing and panting, one cannot lie on the back.)
Some people exhibit anger and mania. How does this disease arise? It arises from Yang. (Anger disregarding consequences is termed mania.) Yang Qi, due to sudden frustration and difficulty in resolution, tends toward anger. This disease is named Yang Jue (Yang Reversal). (Meaning that Yang Qi is suppressed and stagnant, unable to disperse, or due to sudden emotional blockage, all resulting from extreme Yang reversal and agitation, hence named Yang Jue.) How should it be treated? By restricting their food intake. Food enters to nourish Yin but generates Yang Qi; therefore, restricting food intake will cure the disease. (Less food leads to less Qi generation; thus, dietary restriction allows the disease to resolve itself.) Have them drink a preparation made of Sheng Tie Luo (Iron Filings). Sheng Tie Luo acts rapidly to direct Qi downward. (Symbolizing the use of Metal to subdue Wood/Liver.)
The *Ling Shu: Qi Bing Lun* (Chapter on Rare Diseases) states: A pregnant woman loses her voice in the ninth month. What is the reason? (Chong Shen refers to being pregnant, literally "body within a body." Yin refers to aphonia or inability to speak. In the ninth month of pregnancy, the Foot-Shaoyin Kidney Meridian nourishes the fetus.) The collateral vessels of the Bao (Uterus) are obstructed. (Jue here means obstruction of the vessel flow preventing speech, not the severance of congenital True Qi.) The Bao collaterals connect to the Kidney and the Foot-Shaoyin Meridian, penetrate the Kidney, and attach to the root of the tongue; hence, the inability to speak. (Foot-Shaoyin Kidney Meridian. Qi fails to nourish the tongue, resulting in aphonia.) No treatment is required. Speech will recover after the tenth month. (After delivery at ten months, the Bao collaterals reopen, and the Kidney Meridian ascends to nourish the tongue root. Thus, normal function returns.) Do not damage the deficient Zheng Qi (Upright Qi), nor tonify the excess pathogenic factors, lest you create a chronic condition. (Zhen here refers to a chronic, entrenched disease resulting from improper treatment contrary to standard principles, potentially leading to retained fetal death.)
Someone suffers from headache that persists for years. How did they acquire it? What is the name of this disease? (Headache should not persist for months or years without resolution, prompting this inquiry.) It stems from severe Cold contracted in that month, which penetrated inward to the Marrow. Marrow is governed by the Brain. Reverse flow from the Brain causes headache, and the teeth also hurt. (The Brain governs Marrow; teeth are the surplus of bone. Brain reverse flow invading Cold affects the bones, causing both headache and toothache.) This disease is named Jue Ni (Reversal Counterflow). (Humans develop the Brain first; where there is Brain, there is Marrow. Teeth are the root of bone.)
Someone complains of a sweet taste in the mouth. What is this disease called? How is it acquired? This is an overflow of the Five Qi, named Pi Dan (Spleen Heat/Dysentery). (Dan refers to Heat. Spleen Heat transmits to the other four zang organs, causing an overflow of Qi from all five zang. The sweet taste arises from Spleen Heat, hence Pi Dan.) The five flavors enter the mouth and are stored in the Stomach; the Spleen transforms and transports them. Their essence, Qi, and fluids remain in the Spleen, causing the sensation of sweetness in the mouth. (Spleen Heat infiltrates internally; fluids stagnate in the Spleen. Residual Qi from grain digestion in the Stomach overflows with the essence. The mouth connects to Spleen Qi, hence the sweet taste. Fluids stagnating in the Spleen constitute Spleen dampness/fluids.) This results from consuming rich and fatty foods. Such individuals likely consume frequent amounts of sweet, delicious, and fatty foods. Fatty foods generate internal heat; sweet foods cause fullness in the middle jiao. Consequently, Qi overflows upward, transforming into Xiao Ke (Wasting-Thirst). (Consuming fat closes the pores tightly, preventing Yang Qi from dispersing outward, thus causing internal heat. Sweet foods have a mild nature but can disrupt dispersion, causing middle jiao fullness. Internal heat causes Yang Qi to flare upward, leading to thirst and dry throat; middle jiao fullness indicates excess stale Qi. Excess Qi causes Spleen Qi to overflow upward, hence transforming into Wasting-Thirst.) Treat with Lan Cao (Orchid Grass) to eliminate stale Qi. (Lan refers to Orchid Grass. It eliminates the stale Qi generated by indigestible sweet and fatty foods, as pungent flavors promote dispersion.)
Someone has a bitter taste in the mouth; treat with Yanglingquan (GB34). What is the disease causing bitterness in the mouth? How is it acquired? This disease is named Dan Dan (Gallbladder Heat). (Also referring to Heat. Bile tastes bitter, hence the bitter mouth.) The Liver is the General of the interior. Decisions depend on the Gallbladder. The pharynx serves as the envoy. (The Liver is the organ of the General, where planning originates. The Gallbladder is the organ of Justice, where decision-making originates. The Liver and Gallbladder are interior-exterior paired with connected Qi properties; thus, plans depend on Gallbladder decisions. The pharynx corresponds to the Gallbladder, serving as its pathway.) Such individuals often deliberate without deciding, leading to Gallbladder deficiency and Qi reflux, causing bitterness. Treatment involves the Mu (Alarm) and Shu (Transport) points of the Gallbladder. (Mu points are located on the abdomen; Shu points are on the back. The Gallbladder Mu point, Jimen (LR14), is two ribs lateral to the nipple, below Qimen (LR14), 5 cun from the midline. The Gallbladder Shu point, Danshu (BL19), is below the spinous process of the 10th thoracic vertebra, 1.5 cun lateral to the spine.)
Someone suffers from Long (difficulty urinating) and urinates dozens of times a day; this indicates deficiency. The body feels hot like charcoal, the neck and chest feel obstructed or rejected, the Renying (ST9) pulse is agitated and vigorous, accompanied by wheezing and counterflow Qi; this indicates excess. (This is excessive Yang Qi on the exterior and insufficient Yin Qi, manifesting as excess.) The Taiyin (Lung) pulse is fine and thread-like like hair; this indicates deficiency. Where is the disease located? What is its name? (Long refers to urinary retention. Sou refers to urination. Neck and chest feeling like rejection implies discomfort and lack of compliance between the neck and chest. Renying agitation refers to the pulsation at the sides of the larynx being full, rapid, and very agitated; this is the Stomach Meridian pulse. The Taiyin pulse fine as hair refers to the pulse at the bony prominence one cun posterior to the thumb, representing the Lung Meridian. This is the flow of Hand-Taiyin Qi and can reflect the state of the five zang organs.) The disease is in Taiyin, its excess is in the Stomach, and it significantly involves the Lung. The disease is named Jue (Reversal), which is a fatal and untreatable condition. (Symptoms of frequent urination, body heat like charcoal, neck/chest obstruction, and wheezing/counterflow Qi should present with a洪大 (surging-large) and rapid Taiyin pulse. However, the Taiyin pulse is instead micro-fine like hair, indicating a contradiction between syndrome and pulse. Why? Lung Qi reverses and overwhelms the Stomach, causing upper Renying agitation; thus, disease in Taiyin manifests as excess in Stomach. Due to wheezing and counterflow Qi, it also involves the Lung. The etiology is Qi reversal, and the syndrome contradicts the pulse; hence named Jue, a fatal untreatable case.) This is referred to as "Five Excesses and Two Deficiencies." The Five Excesses refer to excess in five pathological aspects. The Two Deficiencies refer to insufficiency in pathological Qi. Currently, there are five excesses externally and two deficiencies internally. This condition is neither purely exterior nor interior, making death evident. (The five external excesses are: 1. Body heat like charcoal, 2. Neck/chest obstruction, 3. Agitated Renying pulse, 4. Wheezing, 5. Counterflow Qi. The two internal deficiencies are: 1. Long/urinary frequency, 2. Micro-fine Taiyin pulse. If viewed as exterior, there are two internal deficiencies; if viewed as interior, there are five external excesses. Since neither exterior nor interior approaches allow for appropriate tonification or sedation, treatment is difficult. Hence, the condition is neither exterior nor interior, and death is certain.)
Some are born with Dian Ji (Epilepsy/Mental Disorder). What is this disease called? How is it acquired? (All diseases arise from wind, rain, cold, heat, yin-yang, and emotions. However, if Dian Ji exists before exposure to pathogens, it is not due to external invasion. Dian refers to the vertex of the head.) This disease is named Tai Bing (Fetal Disease), acquired while in the womb. At that time, the mother experienced severe fright. Qi rushed upward and failed to descend; Jing and Qi accumulated above, causing the child to develop Dian Ji. (Jing Qi here refers to Yang Jing Qi. Infants born with vertex disorders have fetal diseases. During gestation, maternal severe fright caused Qi to rise and not descend, with Jing Qi accumulating superiorly, inducing epilepsy in the fetus.)