屋宇宅院成后，不因崩损，辄有修造，及妄动土。二尺以下即有土气，慎之为佳。初造
屋成，恐有土木气，待泥干后于庭中醮祭讫，然后择良日入居，居后明日，烧香结界，发愿。
愿心不退转早悟道法，成功德，药无败坏。结界如后，平旦以清水漱口，从东南方左转诵言
紧沙迦罗。又到西南角言你自受殃，又从东南角言紧沙迦罗。又到西南角言你自受殃。一一
如是，满七遍盗贼皆便息心不能为害矣。或入山野，亦宜作此法。或在道路逢小贼作障难，
即定心作降伏之意。咒言紧沙迦罗、紧沙迦罗一气尽为度。亦自坏散也。此法秘妙，是释门
深秘，可以救护众生大慈悲。故不用令孝子弋猎鱼捕之人入宅。不用辄大叫唤。每栽树木，
量其便利，不须等闲漫种。无益柴炭等并年支不用。每日令人出入门巷惟务寂然。论曰∶看
此论，岂惟极助生灵，亦足以诫于贪荣之士，无败祸之喷。庶忠义烈士味之而知止足矣。
论曰∶凡人不终眉寿或致夭殁者，皆由不自爱惜，竭情尽意，邀名射利，聚毒攻神，内
伤骨髓，外败筋肉。血气将亡。经络便壅，皮里空疏，惟招蠹疾。正气日衰，邪气日盛。不
异举沧波以注爝火，颓华岳而断涓流，语其易也，又甚于此。然疾之所起，生自五劳，五劳
既用，二脏先损，心肾受邪，腑脏俱病。故彭祖论别床异被之戒，李耳陈黄精钩吻之谈，斯
言至矣。洪济实多，今具录来由，并贯病状，庶智者之察微防未萌之疾也。五劳者，一曰志
劳，二曰思劳，三曰心劳，四曰忧劳，五曰疲劳。即生六极，一曰气极。气极令人内虚，五
脏不足，外受邪气，多寒湿痹，烦满吐逆，惊恐头痛。二曰血极，血极令人无色泽，恍惚喜
忘，善惊少气，舌强喉干，寒热，不嗜食，苦睡，眩冒喜 。三曰筋极。筋极令人不能久立，
喜倦拘挛，腹胀，四肢筋骨疼痛。四曰骨极，骨极令人酸削，齿不坚劳，不能动作，厥逆，
黄胆，消渴，痈肿疽发，膝重疼痛，浮肿如水状。五曰精极。精极令人无发，发肤枯落，悲
伤喜忘，意气不行。六曰肉极。令人发疰，如得击不复得言，甚者致死复生。七伤者，一
曰阴寒，二曰阴痿，三曰里急，四曰精连连而不绝，五曰精少囊下湿，六曰精清，七曰小便
苦数，临事不卒，名曰七伤。七伤为病，令人邪气多，正气少，忽忽喜忘而悲伤不乐，夺色
黧黑，饮食不生肌，肤色无润泽，发白枯槁，牙齿不坚，目黄泪出，远视KT KT ，见风
泪下，
咽焦消渴，鼻衄唾血，喉仲介介不利，胸中噎塞，食饮不下。身寒汗出，肌肉酸 ，四肢沉
重，不欲动作。膝胫苦寒，不能远行，上重下轻，久立腰背苦痛，难以俯仰，绕脐急痛。饥
则心下虚悬，唇干口燥，腹里雷鸣，胸背相引痛，或时呕逆不食，或时变吐，小便赤热，乍
数时难，或时伤多，或如针刺，大便坚涩，时泄下血。身体瘙痒，阴下常湿，黄汗自出。阴
痿消小，临事不起，精清而少，连连独泄，阴端寒冷，茎中疼痛，小便余沥，卵肿而大，缩
入腹中。四肢浮肿，虚热烦疼，乍热乍寒，卧不安席。心如杵舂，惊悸失脉，呼吸乏短。时
时恶梦，梦与死人共食入冢，此由年少早娶，用心过差，接会汗出，脏皆浮满，当风卧湿，
久醉不醒，及坠车落马僵仆所致也。故变生七气，积聚坚牢，如杯留在腹内，心痛烦闷，不
能饮食，时来时去，发作无常。寒气为病，则吐逆心满。热气为病，则恍惚闷乱，长如眩冒。
又复失精。喜气为病，则不能疾行，不能久立。怒气为病，则上气不可当，热痛上冲心，短
气欲死，不能喘息。忧气为病，则不能苦作，卧不安席。恚气为病，则聚在心下，不能饮食。
愁气为病，则平居而忘，置物还取，不记处所，四肢浮肿，不能举止。五劳六极，力乏气蓄
，变成寒热气疰，发作有时，受邪为病。凡有十二种风，风入头则耳聋。风入目则远视
KTKT
。风入肌肤则身体瘾疹筋急。风入脉则动，上下无常。风入心则心痛烦满悸动，喜腹 胀。
风入肺则咳逆短气。风入肝则眼视不明，目赤泪出，发作有时。风入脾则脾不磨，肠鸣胁满。
风入肾则耳鸣而聋，脚疼痛，腰尻不随，甚者不能饮食。入胆则眉间疼痛。大小便不利，令
人疼痹。五劳六极七伤，七气积聚变为病者，甚则令人得大风缓急，湿痹不仁，偏枯筋缩，
四肢拘挛，关节隔塞，经脉不通，便生百病。羸瘦短气，令人无子。病欲及人，便即夭逝。
劳伤血气，心气不足所致也。若或触劳风气，则令人角弓反张，举身皆动，或眉须顿落。
恶气肿起，魂气不足，梦与鬼交通，或悲哀不止。恍惚恐惧。不能饮食，或进或退，痛无常
处，至此为疗，不亦难乎（十二种风元不足。）
【背景信息】
书名：千金翼方 作者：孙思邈 朝代：唐·开耀二年 章节：杂忌第七 / 叙虚损论第一 类别：方剂
【原文翻译】
房屋宅院建成后，如果没有发生崩塌损坏，就随意进行修缮建造，以及胡乱动土。地下二尺以下就有土气（地气），对此应当谨慎，这是最好的做法。刚建成房屋时，担心有土木之气，待泥土干透后，在庭院中举行醮祭仪式完毕，然后选择良辰吉日入住。入住后的第二天，烧香划定结界，发下誓愿。愿心不退转，早日领悟道法，成就功德，使药物不致败坏。结界的作法如下：清晨用清水漱口，从东南方开始向左转动身体诵念咒语“紧沙迦罗”。又到西南角说：“你自己承受灾殃。”又从东南角说“紧沙迦罗”。又到西南角说：“你自己承受灾殃。”一一照此做满七遍，盗贼便会息心，不能为害了。或者进入山野，也适宜采用这种方法。如果在道路上遇到小贼制造障碍困难，就安定心神，产生降伏之意。念咒语说：“紧沙迦罗、紧沙迦罗”，一口气念完作为度化。也能使其自行毁坏消散。此法秘妙，是佛门深处的秘密，可以用来救护众生的大慈悲。所以不让孝子、弋猎捕鱼的人进入宅院。不要随意大声叫唤。每次栽种树木，要衡量其便利性，不需要随意漫无目的地种植。没有益处的柴炭等，并依据年支禁忌不使用。每天让人出入门巷，只追求寂静安然。
论述说：看这篇论述，岂只是极大地帮助生灵，也足以告诫那些贪图荣华的人士，避免招致祸患的言论。希望忠义烈士品味其中的道理，从而知道适可而止。
论述说：大凡人不能活到长寿或导致早夭死亡的，都是由于不自爱惜，竭尽情感意志，追求名利，聚集毒邪攻击精神，内伤骨髓，外败筋肉。血气将要耗尽。经络便壅塞，皮肤内部空疏，只会招致蛀蚀般的疾病。正气日渐衰弱，邪气日渐强盛。这就像举起沧波去浇灌微弱的火苗，倾颓华山来截断细小的水流，说它容易，又比这更甚。然而疾病的兴起，源于五劳（五种过劳）。五劳既已产生，两脏先受损，心和肾受到邪气侵袭，脏腑都患病。所以彭祖论述分床异被的戒律，李耳陈述黄精和钩吻的谈话，这些话非常深刻。洪福济事很多，现在完整记录其缘由，并贯通病症表现，希望聪明人能察觉细微，预防未萌发的疾病。五劳，一是志劳（意志过度劳累），二是思劳（思虑过度劳累），三是心劳（心神过度劳累），四是忧劳（忧愁过度劳累），五是疲劳（体力过度劳累）。这就产生六极（六种极度虚弱），一是气极。气极使人内部虚弱，五脏不足，外部受邪气侵袭，多患寒湿痹症，烦闷胀满呕吐逆气，惊恐头痛。二是血极。血极使人面色无光泽，恍惚喜欢遗忘，容易惊吓少气，舌强喉干，寒热往来，不喜欢进食，苦于嗜睡，眩晕冒昧喜欢流泪。三是筋极。筋极使人不能久站，喜欢疲倦拘挛，腹胀，四肢筋骨疼痛。四是骨极。骨极使人酸痛消瘦，牙齿不坚固劳累，不能动作，厥逆，黄疸，消渴，痈肿疽发，膝盖沉重疼痛，浮肿像水状。五是精极。精极使人脱发，发肤枯落，悲伤喜欢遗忘，意气不行。六是肉极。使人发生注病（一种慢性消耗性疾病），如同被打击后不能再说话，严重的致死又复生。七伤者，一是阴寒，二是阴痿，三是里急，四是精液连连不断，五是精少囊下湿，六是精清，七是小便苦于频数，临房事不能完成，名叫七伤。七伤致病，使人邪气多，正气少，忽忽喜欢遗忘且悲伤不乐，夺色黧黑，饮食不生肌肉，肤色无润泽，头发白枯槁，牙齿不坚，目黄泪出，远视模糊，见风流泪，咽喉焦消渴，鼻衄唾血，喉咙哽咽介介不利，胸中噎塞，饮食不下。身寒汗出，肌肉酸痛，四肢沉重，不想动作。膝胫苦寒，不能远行，上重下轻，久立腰背苦痛，难以俯仰，绕脐急痛。饥饿则心下空虚悬吊，唇干口燥，腹里雷鸣，胸背相互牵引疼痛，有时呕吐逆气不食，有时变吐，小便赤热，时而频数时而难解，有时受伤多，或如针刺，大便坚涩，时常泄下血。身体瘙痒，阴部常湿，黄汗自出。阴痿消小，临房事不起，精清而少，连连独泄，阴端寒冷，茎中疼痛，小便余沥，睾丸肿大，缩入腹中。四肢浮肿，虚热烦疼，乍热乍寒，卧不安席。心如杵舂，惊悸失脉，呼吸乏短。时时恶梦，梦见与死人共食入墓，这是由于年少早娶，用心过差，交接时出汗，脏腑皆浮满，当风卧湿，久醉不醒，以及坠车落马僵仆所致。所以变生七气，积聚坚牢，如杯留在腹内，心痛烦闷，不能饮食，时来时去，发作无常。寒气为病，则吐逆心满。热气为病，则恍惚闷乱，长如眩冒。又复失精。喜气为病，则不能疾行，不能久立。怒气为病，则上气不可当，热痛上冲心，短气欲死，不能喘息。忧气为病，则不能苦作，卧不安席。恚气为病，则聚在心下，不能饮食。愁气为病，则平居而忘，置物还取，不记处所，四肢浮肿，不能举止。五劳六极，力乏气蓄，变成寒热气疰，发作有时，受邪为病。凡有十二种风，风入头则耳聋。风入目则远视模糊。风入肌肤则身体瘾疹筋急。风入脉则动，上下无常。风入心则心痛烦满悸动，喜腹胀。风入肺则咳逆短气。风入肝则眼视不明，目赤泪出，发作有时。风入脾则脾不磨，肠鸣胁满。风入肾则耳鸣而聋，脚疼痛，腰尻不随，甚者不能饮食。入胆则眉间疼痛。大小便不利，令人疼痹。五劳六极七伤，七气积聚变为病者，甚则令人得大风缓急，湿痹不仁，偏枯筋缩，四肢拘挛，关节隔塞，经脉不通，便生百病。羸瘦短气，令人无子。病欲及人，便即夭逝。劳伤血气，心气不足所致也。若或触劳风气，则令人角弓反张，举身皆动，或眉须顿落。恶气肿起，魂气不足，梦与鬼交通，或悲哀不止。恍惚恐惧。不能饮食，或进或退，痛无常处，至此为疗，不亦难乎（十二种风元不足。）
[Background Information]
Book: Qianjin Yi Fang (Supplement to the Thousand Golden Prescriptions)
Author: Sun Simiao
Dynasty: Tang Dynasty, Kaiyao 2nd Year
Chapter: Miscellaneous Taboos VII / Discourse on Deficiency and Damage I
Category: Formula
[English Translation]
After a house or residence is completed, if there has been no collapse or damage, one should not arbitrarily undertake repairs, construction, or disturb the earth. Below two chi in depth, there exists "earth qi" (subterranean energy); caution regarding this is advisable. When a house is first built, fearing the presence of wood and earth qi, one should wait until the mud plaster is dry, then conduct a Jiao sacrifice ritual in the courtyard. Afterward, select an auspicious day to move in. The day after moving in, burn incense to establish a protective boundary (jie jie), and make vows. The vow should be that the mind does not waver, allowing for early enlightenment in Daoist methods, achieving merit, and ensuring that medicines do not spoil. The method for establishing the boundary is as follows: At dawn, rinse the mouth with clear water, start from the southeast direction, turn left, and recite the mantra "Jinsha Jialuo". Then go to the southwest corner and say, "You yourself bear the calamity." Return to the southeast corner and say "Jinsha Jialuo". Go again to the southwest corner and say, "You yourself bear the calamity." Repeat this process seven times; thieves will then cease their malicious intent and cause no harm. This method is also suitable when entering mountains or wild areas. If encountering petty thieves causing obstacles on the road, stabilize the mind with the intention of subjugation. Recite the mantra: "Jinsha Jialuo, Jinsha Jialuo," completing it in one breath to deliver them. It can also cause them to disintegrate spontaneously. This method is profound and secret within the Buddhist school, embodying great compassion to save sentient beings. Therefore, filial sons, hunters, fishermen, and捕ters should not enter the residence. Do not shout loudly at will. When planting trees, consider convenience; do not plant randomly without purpose. Firewood and charcoal that are useless should not be used according to annual taboos. Daily activities in and out of gates and alleys should aim for silence and tranquility.
The discourse states: Reading this discourse, it not only greatly aids living beings but also serves as a warning to those seeking fame and glory, preventing disasters. May loyal and righteous individuals reflect on this to know contentment and stop.
The discourse states: Ordinary people who fail to live to old age or die prematurely do so because they do not cherish themselves. They exhaust their emotions and intentions, chase fame and profit, accumulate toxins that attack the spirit, internally injuring the bone marrow and externally damaging muscles and sinews. Blood and qi are about to perish. Meridians become obstructed, the skin becomes loose and empty, attracting parasitic diseases. Righteous qi declines daily, while pathogenic qi grows daily. This is like raising the waves of Cangbo to extinguish a tiny flame, or collapsing Mount Hua to block a trickle of water; its difficulty surpasses even this description. Diseases arise from the Five Labors (Wu Lao). Once the Five Labors occur, two Zang organs are damaged first; the Heart and Kidney are affected by pathogens, leading to dysfunction of all Zang and Fu organs. Thus, Peng Zu's advice on sleeping in separate beds with different quilts, and Li Er's discussions on Huangjing (Polygonatum Rhizome) and Gouwen (Conium), are profound truths. There is much benefit; here we record the origins and integrate the symptoms, hoping that wise people can observe subtle signs and prevent diseases before they manifest. The Five Labors are: First, Zhi Lao (Labor of Will/Intent); Second, Si Lao (Labor of Thought/Mental Effort); Third, Xin Lao (Labor of Heart/Spirit); Fourth, You Lao (Labor of Worry/Sorrow); Fifth, Pi Lao (Labor of Fatigue/Physical Exertion). These give rise to the Six Extremities (Liu Ji): First, Qi Ji (Extremity of Qi). Qi Ji causes internal deficiency, insufficiency of the Five Zang organs, susceptibility to external pathogens, frequent cold-damp Bi syndrome, irritability, fullness, vomiting, fear, and headache. Second, Xue Ji (Extremity of Blood). Xue Ji leads to lackluster complexion, mental confusion, forgetfulness, easy fright, shortness of breath, stiff tongue, dry throat, alternating chills and fever, loss of appetite, excessive sleepiness, dizziness, and tearing. Third, Jin Ji (Extremity of Sinews). Jin Ji prevents standing for long periods, causes fatigue and spasms, abdominal distension, and pain in the limbs and bones/sinews. Fourth, Gu Ji (Extremity of Bones). Gu Ji causes soreness and emaciation, weak teeth, inability to move, reversal of cold/heat (Jue Ni), jaundice, Xiao Ke (Wasting and Thirsting), carbuncles and ulcers, heavy and painful knees, and edema resembling water accumulation. Fifth, Jing Ji (Extremity of Essence). Jing Ji causes hair loss, withered skin and hair, sadness, forgetfulness, and stagnation of spirit and qi. Sixth, Rou Ji (Extremity of Flesh). Rou Ji causes Zhu disease (a chronic wasting condition), muteness after trauma, and in severe cases, death followed by revival.
The Seven Injuries (Qi Shang) are: First, Yin Cold; Second, Impotence; Third, Internal Urgency; Fourth, Continuous seminal emission; Fifth, Scanty essence with dampness under the scrotum; Sixth, Clear semen; Seventh, Painful frequency of urination with incomplete ejaculation during intercourse. The Seven Injuries cause abundant pathogenic qi and deficient righteous qi, leading to sudden forgetfulness, sadness, loss of luster, darkened complexion, failure of diet to nourish flesh, dry and dull skin, white and brittle hair, weak teeth, yellow eyes with tears, blurred distance vision, tearing upon exposure to wind, scorched throat with thirst, epistaxis, blood in saliva, throat obstruction, chest dysphagia, inability to eat or drink, body coldness with sweating, sore muscles, heavy limbs, aversion to movement, cold knees and shins, inability to walk far, heaviness above and lightness below, lower back pain when standing long, difficulty bending and twisting, urgent pain around the navel. Hunger causes emptiness below the heart, dry lips and mouth, borborygmus, radiating chest and back pain, occasional vomiting and refusal to eat, variable vomiting, red and hot urine, intermittent frequency and difficulty, sometimes injury-like pain, hard and dry stools, occasional bloody diarrhea, body itching, constant dampness in the genital area, spontaneous yellow sweat, shrinking penis, impotence, clear and scant semen, continuous leakage, cold glans, penile pain, dribbling urine, swollen testicles retracting into the abdomen, limb edema, deficiency heat with vexation and pain, alternating hot and cold, restless sleep, heart feeling like pounding with a pestle, palpitations, irregular pulse, shortness of breath, frequent nightmares of eating with the dead in tombs. These result from early marriage in youth, excessive mental exertion, sweating during intercourse, floating and full viscera, lying in wind and dampness, prolonged drunkenness, and falls from horses or carts. Thus, the Seven Qi transform into accumulations, firm and solid like cups remaining in the abdomen, causing heart pain, vexation, inability to eat, intermittent attacks, and irregular onset. Cold qi pathology causes vomiting and chest fullness. Heat qi pathology causes mental confusion, restlessness, and persistent dizziness. Repeated loss of essence occurs. Joy qi pathology prevents rapid walking and prolonged standing. Anger qi pathology causes rebellious Qi, upward rushing heat and pain to the heart, shortness of breath nearing death, and inability to breathe. Sorrow qi pathology prevents strenuous work and restless sleep. Resentment qi pathology gathers below the heart, preventing eating. Worry qi pathology causes forgetfulness in daily life, putting things down and forgetting where, limb edema, and immobility.
The Five Labors and Six Extremities, characterized by weakness and Qi stagnation, transform into cold-heat and Zhu diseases, occurring intermittently due to pathogenic invasion. There are twelve types of Wind: Wind entering the head causes deafness. Wind entering the eyes causes blurred distance vision. Wind entering skin and muscle causes skin rashes and tendon stiffness. Wind entering vessels causes pulsation with unpredictable movement up and down. Wind entering the Heart causes heart pain, fullness, palpitations, and abdominal distension. Wind entering the Lung causes cough, rebellion of Qi, and shortness of breath. Wind entering the Liver causes unclear vision, red eyes with tearing, and intermittent attacks. Wind entering the Spleen causes poor digestion, borborygmus, and hypochondriac fullness. Wind entering the Kidney causes tinnitus and deafness, foot pain, immobility of the waist and buttocks, and in severe cases, inability to eat. Wind entering the Gallbladder causes pain between the eyebrows. Difficulty in urination and defecation causes pain and Bi syndrome. Severe cases of the Five Labors, Six Extremities, Seven Injuries, and Seven Qi accumulations lead to severe Wind syndromes, flaccidity, numbness from damp-Bi, hemiplegia, tendon contraction, limb spasms, joint blockage, meridian obstruction, and myriad diseases. Emaciation and shortness of breath lead to infertility. Disease reaching the person results in premature death. Labor and injury to blood and Qi, caused by Heart Qi deficiency, may trigger contact with laboring wind patterns, resulting in opisthotonos (rigid spine), whole-body movement, or sudden loss of eyebrows and beard. Evil Qi swelling arises, Hun Qi deficiency causes dreams of intercourse with ghosts, unceasing sorrow, mental confusion, and fear. Inability to eat, fluctuating symptoms, and wandering pain make treatment extremely difficult at this stage. (Note: The twelve types of wind are originally insufficient.)