《灵枢·热病篇》曰∶偏枯，身偏不举而痛，言不变，志不乱。病在分腠之间，巨针取之，益其不足，
损其有余，乃可复也。
此由阴阳气血偏倾，经络流行失度，致邪袭一边，而成半身不遂之病。言不变，志不乱，其五内未伤。病
在分肉腠理之间，当用补正泻邪之法，以通经络而调营卫，益其不足，损其有余，使阴阳气血，皆归于平，乃
可复元也。
《素问·逆调论》帝曰∶人之肉苛者，虽近衣絮，犹尚苛也，是为何病？岐伯曰∶营气虚，卫气实也。
营气虚则不仁，卫气虚则不用，营卫俱虚，则不仁且不用，肉如故也。人身与志不相有，曰死。
按《太阴阳明论》云∶阳道实，阴道虚。是谓阴居内，其气虚通，阳卫外，其气坚实。太阴阳明，即脾胃
也，为营卫之本，营卫为脾胃之标，故此言营气虚者，本虚通也，卫气实者，本坚实也。夫肌肉脾胃所主，而
营卫居肌肉之中，营为阴而行脉中，卫为阳而行脉外，以充肌肉者也。阴主濡之，阳主煦之，则肉必柔和而知
痛痒也。今则不仁、不知痛痒，笨重不能运用，而肉形仍如故者，乃无阴阳之死气充实于中，名曰肉苛也。故
又申言营气虚则不仁，卫气虚则不用，言营卫阴阳之气皆空虚，止存无气之死肉，则与心志不相融洽，故不仁
且不用，而自不觉其有身者，此脾脏已绝，故曰死也。再按此病即肉痿证之深重者，痿证皆由伤脏而起，至于
脏败，则死不可治，其筋、脉、骨痿、痿 等，亦必皆然，而察其现证，例此可知矣。
《灵枢·热病篇》说：偏枯，表现为身体一侧不能活动且伴有疼痛，但言语功能正常，神志清醒不乱。病邪位于分肉与腠理之间，需用巨针进行治疗，通过补益不足、泻除有余的邪气，身体才能恢复。
这是由于阴阳气血偏倾，经络运行失去常态，导致邪气侵袭身体一侧，从而形成半身不遂的疾病。言语正常、神志清醒，说明五脏内部未受损伤。病位在分肉腠理之间，应当采用扶正祛邪的方法，以疏通经络、调和营卫，补益不足，泻除有余，使阴阳气血重新达到平衡，身体才能复原。
《素问·逆调论》中黄帝问道：人的“肉苛”病，虽然穿着棉絮衣物，仍然感觉沉重麻木不适，这是什么病？岐伯回答说：这是营气虚而卫气实（注：此处原文作“卫气实”，结合后文及中医理论常解为营卫失调或卫气相对壅滞/或指卫气亦虚之误读，但依原文直译并保留术语，后文解释为营卫俱虚或阴阳之气空虚）。营气虚则感觉迟钝（不仁），卫气虚则运动障碍（不用），如果营卫都虚，就会既感觉迟钝又运动障碍，肌肉外形却像往常一样没有变化。如果人体形体与神志不相维系，预后不良，主死。
按《太阴阳明论》所说：阳道多实，阴道多虚。意思是阴气居于体内，其气虚通；阳气护卫于外，其气坚实。太阴和阳明分别对应脾和胃，是营卫的根本，营卫是脾胃的表现，所以说营气虚，是指根本的气机虚通；卫气实，是指根本的气机坚实。肌肉由脾胃所主，而营卫居于肌肉之中，营属阴而行于脉中，卫属阳而行于脉外，以此充养肌肉。阴主滋润，阳主温煦，这样肌肉必然柔和且能感知痛痒。现在出现感觉迟钝、不知痛痒、肢体笨重无法运用，而肌肉外形依然如故的情况，是因为阴阳之气已绝，无生气充实于其中，这种病叫做肉苛。所以再次强调营气虚则感觉迟钝，卫气虚则运动障碍，意思是营卫阴阳之气都已空虚，只剩下没有生气的死肉，这就与心志不相融洽，因此既感觉迟钝又运动障碍，甚至不知不觉自己还有身体存在，这是因为脾脏之气已绝，所以说会死亡。再考察此病即是肉痿证中深重的一种，痿证都是由损伤脏腑引起，到了脏腑败坏的程度，就是死亡且不可治愈，其中的筋痿、脉痿、骨痿等，也必定都是如此，观察其现症，参照此理就可以知道了。
The *Ling Shu · Re Bing Pian* states: Piān kū (Hemiplegia) is characterized by the inability to move one side of the body accompanied by pain, while speech remains unchanged and mental clarity is preserved. The pathogen resides between the muscle intervals and interstices (fēn còu). Treatment requires the use of large needles to tonify deficiency and drain excess, thereby restoring health.
This condition arises from the deviation of Yin and Yang and Qi and Blood, leading to a loss of regulation in the meridian circulation. Consequently, pathogenic factors invade one side of the body, resulting in hemiplegia. Since speech is normal and mind is clear, it indicates that the five Zang organs are not damaged. As the disease is located in the muscle intervals and interstices, the method should be to support the healthy Qi and dispel pathogens, unblocking the meridians and regulating Ying (Nutrient) and Wei (Defensive) Qi. By tonifying deficiency and draining excess, Yin and Yang, Qi and Blood can return to equilibrium, allowing for recovery.
In the *Su Wen · Ni Diao Lun*, the Yellow Emperor asked: Regarding "Ròu kē" (Muscular Heaviness/Numbness), why does a patient feel heavy and numb despite wearing cotton wadding? Qibo replied: This is due to deficiency of Ying Qi and excess/stagnation of Wei Qi. When Ying Qi is deficient, there is insensibility (bù rén); when Wei Qi is deficient, there is immobility (bù yòng). If both Ying and Wei Qi are deficient, there is both insensibility and immobility, yet the muscle appearance remains unchanged. If the physical form and the spirit (Zhi) lose their connection, death ensues.
According to the *Tai Yin Yang Ming Lun*: The pathway of Yang tends toward excess, while the pathway of Yin tends toward deficiency. This means Yin resides internally with its Qi being open and permeable, while Yang guards externally with its Qi being solid and firm. Tai Yin and Yang Ming correspond to the Spleen and Stomach, which are the root of Ying and Wei Qi. Thus, saying Ying Qi is deficient refers to the fundamental Qi being open/permeable; saying Wei Qi is excessive refers to the fundamental Qi being solid. Muscles are governed by the Spleen and Stomach, within which Ying and Wei Qi reside. Ying is Yin and circulates within the vessels; Wei is Yang and circulates outside the vessels, thereby nourishing the muscles. Yin moistens, and Yang warms; thus, muscles must be soft and capable of sensing pain and itch. Currently, however, there is insensibility, lack of sensation, heaviness, and inability to move, while the muscle shape remains unchanged. This is because the vital Qi of Yin and Yang has perished, leaving no living Qi to fill the interior. This condition is named Ròu kē. Therefore, it is reiterated that Ying Qi deficiency leads to insensibility, and Wei Qi deficiency leads to immobility. This implies that the Qi of Ying, Wei, Yin, and Yang are all empty, leaving only dead flesh devoid of Qi. This state is incompatible with the Heart-Mind (Shen/Zhi), resulting in insensibility and immobility, where the patient may even fail to perceive their own body. This indicates the extinction of Spleen Qi, hence the prognosis of death. Furthermore, this disease corresponds to the severe stage of Ròu Wěi (Muscle Flaccidity Syndrome). Wěi syndromes generally originate from damage to the Zang organs. Once the Zang organs fail, death occurs and the condition becomes incurable. Similarly, Jin Wěi (Tendon Flaccidity), Mai Wěi (Vessel Flaccidity), Gu Wěi (Bone Flaccidity), etc., follow this pattern. Observing the current symptoms allows one to deduce the nature of the disease based on this principle.