（痈肿少气、痈肿筋挛、狂、膈中、肺消、涌水）
《素问·气厥论》帝曰∶五脏六腑，寒热相移者何？岐伯曰∶肾移寒于脾，痈肿少气；脾移寒于肝，
痈肿筋挛；肝移寒于心，狂膈中；心移寒于肺，肺消，肺消者，饮一溲二，死不治；肺移寒于肾，为涌水，涌
水者，按腹不坚，水气客于大肠，疾行则鸣濯濯，如囊裹浆水之病也。
此明外感寒热之邪，流传脏腑，各有病变也。如肾受寒邪而移于脾，脾位于腹，寒则阳气不化，而腹满壅
肿，少气无力也；脾移寒于肝，又兼筋挛，以肝主筋，因寒而拘急也。此二者，皆由其所胜传来，则肝脾之本
气不足可知矣。若肝移寒于心，心火本从木生，乃以寒邪移之，火为寒激而发狂，如阳被阴遏，发而为雷也，
心阳不舒，中脘膈而不通也；心移寒于肺，是传其所胜，肺
金寒，无阳气以化津上升，故消渴，下元无火，津液反从下溜，故饮一溲二，此火土俱败，水冷金寒，故死也；
如肺气未败，而金本生水者，因之移寒于肾，肾为寒水之脏，又加寒邪，则下焦阳气无力宣化，大肠水蓄不行，
水在肠中，故按腹不坚，疾行鼓动，则鸣濯濯，如囊裹浆水，名涌水，涌即壅也。
（惊衄、死证、膈消、柔 、肠 ）
脾移热于肝，则为惊衄；肝移热于心，则死；心移热于肺，传为膈消；肺移热于肾，传为柔 ；肾移热于
脾，传为虚，肠 ，死不可治。
脾热传所不胜，其肝虚可知，邪热伤之，气血沸乱，则为惊为衄；或又顺传于心，心本属火，又加邪火，
则心神昏乱而死；若心不受邪，移热于肺，而传其所胜，则膈热善于消水，以肺位于膈也，与前之肺消饮一溲
二属虚寒者，正相反也。仲景所论饮一溲一，亦属虚寒，故用肾气丸温补之法治之，如前所云饮一溲二，则为
死证矣。若肺移热于肾，肾为水脏，邪热乘之，则水沸外溢而为汗，筋脉反燥而强急为柔 ， 同痉。仲景所
论有汗名柔痉，无汗名刚痉，皆有虚实寒热、外感内伤之异也。若肾移热于脾，是传所不胜，其脾虚可知，脾虚
则生湿，遂致挟热下利，而成肠 ，如近时所名休息痢者，其邪结而正败，故死不可治也。
（痈肿、气短；痈肿、筋脉拘挛；发狂；胸膈痞满；肺消；涌水）
《素问·气厥论》中，黄帝问道：五脏六腑之间，寒热邪气相互转移是怎么回事？岐伯回答说：肾的寒邪转移给脾，会出现痈肿和气短；脾的寒邪转移给肝，会出现痈肿和筋脉拘挛；肝的寒邪转移给心，会导致发狂和胸膈痞满；心的寒邪转移给肺，会形成肺消。所谓肺消，是指喝一份水却排出两份尿，属于死证，无法治疗；肺的寒邪转移给肾，会形成涌水。所谓涌水，是按压腹部并不坚硬，水气停留在大肠，快步行走时肠鸣濯濯作响，就像囊袋里包裹着浆水的病证。
这段文字阐明外感寒热邪气在脏腑间流传，会产生各种病变。例如肾受寒邪而转移至脾，脾位于腹部，寒邪导致阳气不能运化，从而出现腹部胀满壅塞肿胀、气短无力；脾的寒邪转移至肝，又兼见筋脉拘挛，因为肝主筋，因寒邪侵袭而导致筋脉拘急。这两种情况，都是由“我克”（所胜）之脏传来，说明肝、脾的本气已经不足了。如果肝的寒邪转移给心，心火本由木生，现在被寒邪转移过来，火被寒邪激惹而引发发狂，如同阳气被阴气遏制后爆发为雷电一样，心阳不得舒展，导致中脘部膈塞不通；心的寒邪转移给肺，这是传给了“我克”（所胜）之脏，肺金受寒，没有阳气来化生津液上升，所以出现消渴，下焦元阳无火，津液反而向下流失，所以喝一份水排两份尿，这是火土两败，水冷金寒，所以是死证；如果肺气尚未败绝，而金生水，因此将寒邪转移给肾，肾是水脏，又加上寒邪，那么下焦阳气无力宣通运化，大肠积水不行，水停留在肠中，所以按压腹部不坚硬，快速走动时鼓动产生声音，发出濯濯声，就像囊袋里包裹着浆水，名叫涌水，“涌”就是壅滞的意思。
（惊悸、鼻出血；死证；膈消；柔痉；肠澼）
脾的热邪转移给肝，就会出现惊悸和鼻出血；肝的热邪转移给心，就会死亡；心的热邪转移给肺，传变为膈消；肺的热邪转移给肾，传变为柔痉；肾的热邪转移给脾，传变为虚损、肠澼，这是死证，不可治疗。
脾热传送给“克我”（所不胜）之脏，可知肝已虚弱，邪热伤害肝脏，导致气血沸腾紊乱，从而出现惊悸和鼻出血；或者又顺传于心，心本属火，再加上邪火，就会导致心神昏乱而死；如果心不受邪，将热邪转移给肺，并传送给“我克”（所胜）之脏，那么膈热善于消耗水分，因为肺位于膈膜之上，这与前面提到的肺消（饮一溲二，属虚寒）正好相反。张仲景所论述的“饮一溲一”，也属于虚寒，所以用肾气丸温补的方法治疗，如前所述若“饮一溲二”，则是死证。如果肺的热邪转移给肾，肾为水脏，邪热乘袭，导致水液沸腾外溢而为汗，筋脉反而干燥强急，形成柔痉，与痉病同类。张仲景论述有汗名为柔痉，无汗名为刚痉，都有虚实寒热以及外感内伤的区别。如果肾的热邪转移给脾，这是传送给“克我”（所不胜）之脏，可知脾已虚弱，脾虚则生湿，于是导致挟带热邪的下利，形成肠澼，类似于近代所称的休息痢，此时邪气结聚而正气败坏，所以是死证，不可治疗。
(Phlegmon and swelling with shortness of breath; phlegmon and swelling with tendon contraction; mania; chest diaphragm fullness; lung xiao (wasting-thirst); yong shui (gurgling water))
In the *Suwen: Qi Jue Lun* chapter, the Yellow Emperor asked: What is the mechanism by which cold and heat pathogens transfer among the five zang organs and six fu organs? Qibo replied: When kidney cold transfers to the spleen, it results in phlegmon and swelling with shortness of breath; when spleen cold transfers to the liver, it results in phlegmon and swelling with tendon contraction; when liver cold transfers to the heart, it leads to mania and chest diaphragm fullness; when heart cold transfers to the lungs, it forms lung xiao (wasting-thirst). Lung xiao is characterized by drinking one unit of fluid but excreting two units of urine; this is a fatal condition that cannot be treated. When lung cold transfers to the kidneys, it forms yong shui (gurgling water). Yong shui is characterized by a soft abdomen upon palpation, where water qi resides in the large intestine, producing gurgling sounds during rapid movement, resembling a disease where water is contained within a bag.
This passage clarifies how external cold and heat pathogens circulate among the zang and fu organs, causing various pathological changes. For instance, when the kidney receives cold pathogens and transfers them to the spleen, since the spleen is located in the abdomen, the cold prevents yang qi from transforming, leading to abdominal distension, bloating, swelling, shortness of breath, and weakness. When spleen cold transfers to the liver, accompanied by tendon contraction, it occurs because the liver governs the tendons, and cold causes them to become tense and contracted. These two conditions arise from transmission to the organ I overcome (so sheng), indicating insufficiency of the original qi of the liver and spleen. If liver cold transfers to the heart, although heart fire is generated by wood, the introduction of cold excites the fire, causing mania, similar to thunder exploding when yang is suppressed by yin; the heart yang fails to flow smoothly, resulting in obstruction and blockage in the epigastrium and diaphragm. When heart cold transfers to the lungs, it transmits to the organ I overcome (so sheng). The lung metal becomes cold, lacking yang qi to transform and ascend body fluids, leading to wasting-thirst. With no fire in the lower origin, body fluids instead flow downward, resulting in drinking one unit and excreting two units. This represents the failure of both fire and earth, with cold water and cold metal, hence it is fatal. If lung qi has not yet failed, and since metal generates water, cold may transfer to the kidneys. As the kidney is the organ of water, combined with cold pathogens, the lower jiao yang qi lacks the strength to diffuse and transform. Water accumulates in the large intestine without moving; thus, the abdomen feels soft upon pressure, and rapid movement creates gurgling sounds, like water in a bag, named yong shui, where "yong" means obstruction.
(Astartus and epistaxis; fatal signs; ge xiao (diaphragmatic wasting-thirst); rou jing (flexible tetanus); chang pi (dysentery))
When spleen heat transfers to the liver, it causes astartus and epistaxis; when liver heat transfers to the heart, it leads to death; when heart heat transfers to the lungs, it transforms into ge xiao (diaphragmatic wasting-thirst); when lung heat transfers to the kidneys, it transforms into rou jing (flexible tetanus); when kidney heat transfers to the spleen, it transforms into deficiency and chang pi (dysentery), which is a fatal condition that cannot be treated.
Spleen heat transferring to the organ that overcomes me (suo bu sheng) indicates liver deficiency. Evil heat damages the liver, causing blood and qi to boil and become chaotic, leading to astartus and epistaxis. Alternatively, if it sequentially transmits to the heart, which inherently belongs to fire, the addition of evil fire causes mental confusion and death. If the heart does not accept the pathogen and transfers heat to the lungs, transmitting to the organ I overcome (suo sheng), the diaphragmatic heat efficiently consumes fluids, as the lungs are located at the diaphragm. This contrasts sharply with the previously mentioned lung xiao (drinking one, urinating two, belonging to deficiency-cold). Zhang Zhongjing’s discussion of "drinking one, urinating one" also pertains to deficiency-cold, treated with Shenqi Wan (Kidney Qi Pill) for warming and tonification. In contrast, "drinking one, urinating two" is a fatal sign. If lung heat transfers to the kidneys, as the kidney is the water organ, evil heat causes water to boil and overflow as sweat, while tendons and vessels become dry and rigid, forming rou jing (flexible tetanus), which is similar to jing syndrome. Zhang Zhongjing stated that tetanus with sweating is called rou jing (flexible tetanus), and without sweating is gang jing (stiff tetanus), distinguishing them by deficiency/excess, cold/heat, and external/internal origins. If kidney heat transfers to the spleen, transmitting to the organ that overcomes me (suo bu sheng), spleen deficiency is evident. Spleen deficiency generates dampness, leading to diarrhea mixed with heat, forming chang pi (dysentery), akin to modern "resting dysentery." At this stage, evil pathogens are entrenched and righteous qi is exhausted, making it a fatal condition that cannot be treated.