经曰∶肺者，相傅之官，治节出焉。为生气之源，其形四垂，附着于脊之第三椎中，有二十四空，行列分
布以行诸脏之气，为脏之长，为心之盖。
又曰∶是经多气少血，其合皮也，其荣毛也，开窍于鼻。
《难经》曰∶肺重三斤三两，六叶两耳，凡八叶，主藏魄。肺叶白莹，谓为华盖，以覆诸脏。虚如蜂窠，
下无透窍，吸之则满，呼之则虚，一呼一吸，消息自然，司清浊之运化，为人身之橐钥。
又曰∶寅时气血注于肺。
\r肺图\p04-a41a17.bmp\r
肺者市也，百脉朝会之所也。凡饮食入胃，不敢自专，地道卑而上行朝于肺。肺乃天道下济而光明。
经曰∶肺者，在天之燥，在地为金，在
人为肺，在时为秋，在方为西，在色为白，通窍于鼻。
经曰∶西方金也。万物所以收成也。
又曰∶脏真高于肺，以行荣卫阴阳也。脾土为母，肾水为子。大肠为脏，克木主气，若久卧则伤气。司藏
魄，其类金，其畜马，其卦干，其性义，其华毛，其候鼻，其谷稻，其应四时，上为太白星。其病在皮毛，其
音商，商者，强也。象金，性之坚强也。其数九，其臭腥，其声哭，其气 ，其液涕，其味辛，外应皮毛而色
白；然贵如白玉光泽，不欲如垩。
《灵枢》曰∶肺应皮，皮浓者大肠浓。更肺主燥，然燥则伤肺，病则为嗽。痘主脓泡，若热气胜则病，其
病之候，则面白悲哭，手捏眉目鼻面，嚏涕吐衄，喘咳寒热，胁有动气。肺虚则叹息，呼吸少气，鼻涕嗌干，
喘乏咳血而唇白。肺实则闷乱，喘促咳嗽，上气鼻塞，胫股肩痛而胸满。肺绝则汗出发润，喘而不休，毛发气
出，然肺绝者，三日死。平脉则秋旺七十二日而脉浮毛，毛者，稀软之状，轻虚似浮，其贼脉浮大而牢，与夫
面赤皆逆，危脉则毛如风吹。
华元化曰∶肺乃生气之原，五脏之华盖。
经曰∶肺属辛金，为阴中之太阴，通于秋气，肺配胸中与大肠为表里，其母脾土，其子肾水，其克肝木，
其贼心火，主藏魄。其色白，其味辛，其臭腥，其华毛，其候鼻，其充皮，其液涕，其声哭，其气 ，其不足
则太息，其有余则喘嗽，其平脉浮短，其贼脉洪，手太阴气绝则皮毛焦，皮毛焦则津液去，皮节伤，皮节伤则
皮枯毛折，毛折者则毛先死。丙日笃，丁日死。肺绝三日死。肺至悬绝十二日死。白如豕膏者生，白如枯骨者
死。实则梦兵戈兢扰，虚则梦田野平原。忧伤肺，喜胜忧，以酸补之，以辛泻之，以苦泄之。
岐伯曰∶形寒饮冷则伤肺，饮冷以其
两寒相感，中外皆伤，故气逆而上行。
《金匮真言论》曰∶秋气者，病在肩背，肺之应也。
又曰∶脉变动为咳。
《脉论》云∶脉来厌厌聂聂，如落榆夹钱，曰肺平。脉来不上不下，如循鸡羽浮，曰肺病。脉来如物轻
飘，如风吹毛，曰肺死。真肺脉至，大而虚，如以毛羽中人肌肤之状。
经曰∶肺之见证也，善嚏，悲愁欲哭，洒淅寒热，缺盆中痛，肩背痛，脐右少腹胀痛，小便数，溏泄，皮
肤痛及麻木，喘少气，颊上气见。
经曰∶肺主气。
又曰∶诸气皆属于肺。
又曰∶肺藏气，气有余则喘咳上气，气不足则息利少气。
《灵枢》曰∶膻中为之气海，膻中者，肺室也。有余则胸面俱赤，不足则少气力，不多言。
丹溪曰∶冷气、滞气、逆气、上气，皆是肺受火邪，气得炎上之化，有升无降，熏蒸清导，甚而转成剧
病，局方例用辛香燥热之剂，是以火济火也。
张子和曰∶诸病皆生于气，诸痛皆因于气。
《回春》云∶风伤气者为疼痛，寒伤气者为战栗，暑伤气者为热闷，湿伤气者为肿满，燥伤气者为闭结。
《入门》曰∶逸则气滞，亦令气结。轻者行动自愈；重者橘皮一物汤。（橘皮一两，洗净，新汲水煎服。）
《直指》云∶七气者，喜、怒、悲、思、忧、惊、恐，或以为寒、热、恚、怒、喜、忧、愁，皆通也。
经曰∶背为阳，阳中之阴，肺也。肺为牝脏，牝者，阴也。
又曰∶诸气 郁，皆属于肺。
人有七情，病生七气，气结则生痰，痰盛则气愈结，故调气必先豁痰，如七情汤
以半夏主治，而官桂佐之，盖良法也。
太乙真人曰∶少言语，养内气。
象川翁曰∶精能生气，气能生神，荣卫一身，莫大于此。
黄帝问曰∶余知百病生于气也。怒则气上；喜则气缓；悲则气消；恐则气下；寒则气收∶炅则气泄；惊则
气乱；劳则气耗；思则气结；九气不同，何病之生？岐伯对曰∶怒则气逆，甚则呕血及飧泄，故气上矣。喜则
气和志达，荣卫通利，故气缓矣。悲则心系急，肺布叶举而上焦不通，荣卫不散，热气在中，故气消矣。恐则
精却，却则上焦闭，闭则气还，还则下焦胀，故气不行矣。寒则腠理闭，气不行，故气收矣。炅则腠理开，荣
卫通，汗大泄，故气泄矣。惊则心无所倚，神无所归，虑无所定，故气乱矣。劳则喘息汗出，内外皆越，故气
耗矣。思则心有所存，神有所归，正气留而不行，故气结矣。
经曰∶气为精神之根蒂。（李东垣曰∶气者，神之祖，精乃气之子，气者，精神之根蒂也。）
又曰∶久卧伤气。
《西山记》曰∶近秽气，触真气，近死气，乱生气。
《正传》曰∶男子属阳，得气易散。女人属阴，遇气多郁。是以男子之气病常少，女人之气病常多。故治
法曰∶女人宜调其血，以耗其气；男子宜调其气，以养其血。
气生于谷
《灵枢》曰∶人受气于谷，谷入胃以传与肺，五脏六腑皆以受气。其清者为荣，浊者为卫，荣在脉中，卫
有脉外，营周不休，五十度而复大会，阴阳相贯，如环无端。
又曰∶上焦开发宣五谷味，熏肤，充身，泽毛，若雾露之溉，是谓气。
又曰∶气为卫，卫于外。
《正理》曰∶日啖饮食之精，熟者益气，此气生于谷，故气从米。
上气
《灵枢》曰∶邪在肺，则寒热上气，上
气者，呼多吸少，气息促急。
《内经》曰∶气有余则喘咳上气。
下气
《纲目》曰∶下气属心。
经曰∶夏脉者，心也。心脉不及，下为气泄是也。
又曰∶癫痫劳瘵者，若气下泄不止者必死。此真气竭绝，肠胃腠理闭塞，谷气不能宣通于肠胃之外，故从
肠胃中泄出也。
河间曰∶肠胃郁结，谷气内发而不能宣通于肠胃之外，故善噫而或下气也。
仲景曰∶伤寒阳明病，胃中有燥屎者，必转矢气下之即愈。转矢气，乃气下泄也。
短气
《明理》曰∶短气者，气短而不能相续者是已。若有气上冲，而实非气上冲也，呼吸虽数而不能相续，似
喘而不摇肩，似呻吟而无痛，实为难辨之证，要识其真者，气急而短促是也。
仲景曰∶平人寒热，短气不足以息者，实也。
又曰∶短气有微饮，当从小便去之，苓桂术甘汤主之。肾气丸主之。
《入门》曰∶气短者，呼吸不相接续是也。有结肿者，有停水怔忡者，有风湿相搏者，有素弱气虚者，大
抵心腹胀满者为实，为邪在里，心腹濡满者为虚，为邪在表。
东垣曰∶气短，小便利者，四君子汤去茯苓加黄 补之。
《入门》曰∶气散则中虚，倦怠无力，短气不足以息，宜调中益气汤、人参养荣汤。
《脉经》曰∶寸口脉沉，胸中气短。
少气
《纲目》曰∶少气者，气少不足以言也。
《灵枢》曰∶肺藏气，气不足则息微少气。
又曰∶肺虚则少气不能报息。
又曰∶肾主气，肾虚则少气乏言，吸
吸骨酸，懈惰不能动。
又曰∶膻中为气之海。不足则少气不足以言。
《内经》曰∶怯然少气者，是水道不行，形气消索也。言而微，终日乃复言者，夺气也。宜生脉散。
易老曰∶真气虚弱，脉弱懒语，宜四君子汤、参 益气丸。
东垣曰∶内伤脾胃，致中气虚少，宜补中益气汤、益胃升阳汤。
《活人心法》曰∶气虚发热，百脉摇动，有如虫行，相火自足上升，心常烦悸，头重脑闷，黄 二钱，人
参、甘草各一钱，当归五分，五味子九粒，煎服，名黄 汤，乃清和调匀，镇定之剂也。
气痛
《入门》曰∶人身元气与血循环，被横行脏腑之间，而为疼痛，积聚 癖，壅逆胸臆之上，而为痞满刺痛
等证。多因七情饮食，郁为痰饮，初起宜辛温开郁，行气豁痰消积，久则宜辛寒降火除根。气滞上焦为心胸痞
痛，宜枳橘汤。气滞中焦为腹胁刺痛，宜木香破气散。气滞下焦为腰痛疝瘕，宜四磨汤。气滞于外，则周身刺
痛，或浮肿，宜木香流气饮。
气逆
《灵枢》曰∶黄帝曰∶何为逆而乱？岐伯对曰∶清气在阴，浊气在阳，荣气顺脉，卫气逆行，清浊相干，
乱于胸中，是为太 。 与闷同。故气乱于心，则喘心密默，俯首静伏；乱于肺则俯仰喘喝，按手以呼；乱于
肠胃，则为霍乱，于臂胫则为四厥；乱于头则为厥逆，头重眩仆。
《入门》曰∶气逆者，气自腹中时上冲也。
丹溪曰∶病患自言冷气从下而上者，此上升之气，自肝而出，中挟相火，其热为甚，自觉其冷，非真冷也。
又曰∶气之上逆，属阳，无寒之理，恶寒者乃火极似水也。
《入门》曰∶散火之法，必先破气，气降则火自降矣。
气郁
丹溪曰∶气之初病，其端甚微，或因七情，或感六气，或因饮食，以故津液不行，清浊相干，自气成积，
自积成痰，气为之郁，或痞或痛。
《正传》曰∶气郁而湿滞，湿滞而成热，故气郁之病，多兼浮肿胀满。
《入门》曰∶郁者，病结不散也。交感丹治诸气郁滞，一切公私拂情，名利失志，抑郁烦恼，七情所伤，
不思饮食，面黄形羸，胸膈痞闷诸证神效，大能升降水火。香附子一斤，长流水浸三日，取炒茯神四两，捣末
蜜丸，弹子大，每一丸细嚼，以二陈汤送下。
气不足生病
《灵枢》曰∶邪之所在，皆为不足，故上气不足，脑为之不满，耳为之苦鸣，头为之苦倾，目为之眩。中
气不足，溲便为之变，肠为之苦鸣。下气不足，乃为痿蹶心 。
又曰∶上气不足，推而扬之；下气不足，积而从之，阴阳皆虚火自当之。
《入门》曰∶七情总发于一心，七气总隶于一气，气，阳也，动则为火，故以降火，化痰，消积分治之，
大概气虚，四君子汤，气实，小乌沉汤，火多合黄连解毒汤，痰多合二陈汤，积多合平胃散。
丹溪曰∶久患气证，气不归元，久服药无效者，破故纸为君。（破故纸炒一两，茴香炒、乳香各五钱为
末，蜜丸梧桐子大，空心白汤下五十丸。）
方氏曰∶气病用气药而不效者，气之所藏，无以收也。盖肺主气，肾藏气，青木香圆、木香顺气丸皆用破
故纸，所以使气升降，而归于肾脏也。
《入门》曰∶气病通用二陈汤。（上焦气滞加枳壳、桔梗、香附、砂仁。中焦气滞加浓朴、枳实、三棱、
蓬术。下焦气滞加青皮、木香、槟榔。气痛加枳壳。气实加乌药、香附。气虚加参、术、木香。）
丹溪曰∶治上升之气，用芩、连、栀子、香附。
又曰∶气无补法，世俗之言也。不思正气虚者，不能营运邪气，着而为病。经曰∶壮者气行则愈，怯者着
而成病，苟或气怯不用补法，气何由行？
又曰∶气郁须用川芎、香附、栀子、芩、连。
又曰∶木香行中下焦气。香附快滞气。陈皮泄逆气。紫苏散表气。浓朴泄卫气。槟榔泄至高之气。藿香上
行胃气。沉香升降真气。脑麝散真气。凡此皆泄气之标，不能治气之本。
痰中带血丝者，此阴虚火动，劳伤肺脏也。
凡吐血吐于水碗中辨之，浮于水上者，肺血也。
《内景》曰∶肺之为气三焦起。
又曰∶会厌，声音之门户。
又曰∶下溉喉咙神明通。
又曰∶璇玑、玉衡、色兰圩。
又曰∶重中楼阁十二环。
《中景》曰∶下念喉咙十二环，自下通流两乳间。
《外景》曰∶绛官重楼十二级。
《人镜经》曰∶会厌缀于舌本之下，正应乎气管之上。气管即喉咙也。居于前，主持呼吸，为声音之门户。
又曰∶吸门十二节，上三节微小，下九节微大，第四节乃结喉也。结喉可容得上三节于内，如进饮食，则
结喉即起套于上三节之外，直抵于会厌之下而掩之，令水谷不得而漏入焉。一或误投之，即发呛而不已。
又曰∶肺白象金，肺得水而浮，金得水而沉，何也？然肺者非为纯金也，辛，商也，丙之柔。大言阴与
阳，小言夫与妇，释其微，阴婚而就火，其意乐火，又行阳道多，故令肺得水而浮也，肺熟而复沉，是辛归庚
也。（始由从化，终则归元。）
又曰∶五脏俱等而心肺独在膈上者，何也？然心者血，肺者气，血为荣，气为卫，相随上下，谓之荣卫，
通行经络，荣周于身，故令心肺在膈上也。
《内景》曰∶肺部之宫似华盖。
又曰∶过华盖下，清且凉。
又曰∶还过华下，动肾精。
又曰∶肺之为气三焦起，开通百脉血液如。
又曰∶津液醴泉通六腑。
又曰∶肺属金，律应黄钟，象金石之有声也。
经曰∶金王于秋，相于季夏，废于冬，困于春，死于夏。其王日庚辛，王时日晡。困日甲乙，困时平旦。
古籍记载说：肺，是宰相般的官职，治理和调节全身的功能由此产生。肺是生成元气的源头，其形状呈四垂状，附着于脊柱的第三椎体中，有二十四个空窍，行列分布以运行各脏腑的气，作为五脏之长，位于心脏之上如同盖子一样。
又说：这条经脉（手太阴肺经）多气少血，与皮相合，其荣华表现在毛发上，开窍于鼻。
《难经》记载：肺重三斤三两，六叶两耳，共八叶，主要功能是藏魄。肺叶洁白晶莹，被称为华盖，用来覆盖诸脏。肺内部空虚如蜂巢，下方没有透通的孔窍，吸气时充满，呼气时虚空，一呼一吸，自然调节，主管清浊之气的运化，是人体呼吸的枢纽。
[图片]
肺，意为集市，是百脉朝会汇聚的地方。凡是饮食进入胃中，不敢独自专断，地气卑下而上行，朝会于肺。肺气则像天道下降而光明。
古籍记载：肺，在天为燥气，在地为金，在人为肺，在时为秋季，在方位为西方，在颜色为白色，通窍于鼻。
古籍记载：西方属金。万物因此收成。
又说：脏真之气高于肺，以此来运行营卫阴阳之气。脾土为母，肾水为子。大肠为腑（原文误作脏，实指腑），克制肝木主气，如果久卧则会伤气。肺主管藏魄，其类属金，其畜马，其卦象为乾，其性质为义，其荣华在毛发，其征候在鼻，其五谷对应稻，其应四时变化，天上对应太白星。其病位在皮毛，其音为商，商者，强也。象征金，性质坚强。其数为九，其气味为腥，其声音为哭，其气为（原文缺字，通常指肃降或收敛），其液为涕，其味为辛，外应皮毛且色白；然而珍贵之处在于如白玉般光泽，不想要如白垩那样枯白。
《灵枢》记载：肺应于皮，皮厚者大肠也厚。另外肺主燥，但燥邪过盛会伤肺，生病则为咳嗽。痘疹主脓泡，如果热气胜则发病，其病症候表现为面色白、悲伤哭泣、手捏眉目鼻面、打喷嚏流涕呕吐鼻出血、喘咳寒热、胁下有动气。肺虚则叹息、呼吸短气、鼻涕多咽喉干、喘乏咳血且嘴唇白。肺实则胸闷烦乱、喘促咳嗽、气逆鼻塞、小腿大腿肩部疼痛且胸部胀满。肺绝则汗出头发湿润、喘促不止、毛发脱落气息外泄，肺绝证者，三天后死亡。平人脉象则在秋季旺盛七十二日，脉象浮毛，毛者，稀软之状，轻虚似浮；其贼脉浮大而牢，以及面色赤皆为逆证，危重脉象则毛如风吹。
古籍记载：肺属辛金，为阴中之太阴，通于秋气，肺配胸中与大肠为表里关系，其母为脾土，其子为肾水，其克者为肝木，其贼者为心火，主要功能是藏魄。其色白，其味辛，其气味腥，其荣华在毛发，其征候在鼻，其充养在皮，其液为涕，其声音为哭，其气为（原文缺字），其不足则太息，其有余则喘嗽，其平脉浮短，其贼脉洪大，手太阴气绝则皮毛焦枯，皮毛焦枯则津液流失，皮节受伤，皮节受伤则皮枯毛折，毛折者则毛先死。丙日病情加重，丁日死亡。肺绝三天后死亡。肺脉至悬绝者十二日后死亡。面色白如猪油者生，白如枯骨者死。实证则梦见兵戈争斗扰乱，虚证则梦见田野平原。忧伤肺，喜能胜忧，用酸味补之，用辛味泻之，用苦味泄之。
岐伯说：形体受寒、饮用冷食则会伤肺，饮用冷食是因为内外两寒相感，中外皆伤，所以气逆而上行。
又说：脉象变动表现为咳嗽。
《脉论》说：脉来厌厌聂聂，像落下的榆荚夹着铜钱，称为肺平脉。脉来不上不下，像触摸鸡羽般浮，称为肺病脉。脉来像物体轻飘，像风吹毛，称为肺死脉。真肺脉至，大而虚，像羽毛中人肌肤的感觉。
古籍记载：肺的见证表现，善于打喷嚏，悲伤忧愁想哭，洒淅寒热，缺盆中痛，肩背痛，脐右少腹胀痛，小便频数，溏泄，皮肤痛及麻木，喘少气，颊上气见。
古籍记载：肺主气。
又说：诸气皆属于肺。
《灵枢》说：膻中为气海，膻中者，就是肺室。有余则胸面俱赤，不足则少气力，不多言。
丹溪说：冷气、滞气、逆气、上气，都是肺受火邪，气得炎上之化，有升无降，熏蒸清道，甚至转成重病，局方常用辛香燥热之剂，这是以火济火。
《回春》说：风伤气者为疼痛，寒伤气者为战栗，暑伤气者为热闷，湿伤气者为肿满，燥伤气者为闭结。
《入门》说：逸则气滞，也会令气结。轻者行动自愈；重者用橘皮一物汤。（橘皮一两，洗净，新汲水煎服。）
《直指》说：七气者，喜、怒、悲、思、忧、惊、恐，或者认为是寒、热、恚、怒、喜、忧、愁，都是相通的。
人有七情，病生七气，气结则生痰，痰盛则气愈结，所以调气必先豁痰，如七情汤以半夏主治，而官桂佐之，这是良法。
黄帝问：我知道百病生于气。怒则气上；喜则气缓；悲则气消；恐则气下；寒则气收；炅（热）则气泄；惊则气乱；劳则气耗；思则气结；九气不同，何病之生？岐伯回答说：怒则气逆，甚则呕血及飧泄，所以气上。喜则气和志达，营卫通利，所以气缓。悲则心系急，肺布叶举而上焦不通，营卫不散，热气在中，所以气消。恐则精却，却则上焦闭，闭则气还，还则下焦胀，所以气不行。寒则腠理闭，气不行，所以气收。炅则腠理开，营卫通，汗大泄，所以气泄。惊则心无所倚，神无所归，虑无所定，所以气乱。劳则喘息汗出，内外皆越，所以气耗。思则心有所存，神有所归，正气留而不行，所以气结。
古籍记载：气为精神之根蒂。（李东垣说：气者，神之祖，精乃气之子，气者，精神之根蒂也。）
又说：久卧伤气。
《正传》说：男子属阳，得气易散。女人属阴，遇气多郁。是以男子之气病常少，女人之气病常多。所以治法说：女人宜调其血，以耗其气；男子宜调其气，以养其血。
《灵枢》说：人受气于谷，谷入胃以传与肺，五脏六腑皆以受气。其清者为荣，浊者为卫，荣在脉中，卫在脉外，营周不休，五十度而复大会，阴阳相贯，如环无端。
又说：上焦开发宣五谷味，熏肤，充身，泽毛，若雾露之溉，是谓气。
《灵枢》说：邪在肺，则寒热上气，上气者，呼多吸少，气息促急。
下气
《纲目》说：下气属心。
又说：癫痫劳瘵者，若气下泄不止者必死。此真气竭绝，肠胃腠理闭塞，谷气不能宣通于肠胃之外，故从肠胃中泄出也。
河间说：肠胃郁结，谷气内发而不能宣通于肠胃之外，故善噫而或下气也。
仲景说：伤寒阳明病，胃中有燥屎者，必转矢气下之即愈。转矢气，乃气下泄也。
《明理》说：短气者，气短而不能相续者是已。若有气上冲，而实非气上冲也，呼吸虽数而不能相续，似喘而不摇肩，似呻吟而无痛，实为难辨之证，要识其真者，气急而短促是也。
又说：短气有微饮，当从小便去之，苓桂术甘汤主之。肾气丸主之。
《入门》说：气短者，呼吸不相接续是也。有结肿者，有停水怔忡者，有风湿相搏者，有素弱气虚者，大抵心腹胀满者为实，为邪在里，心腹濡满者为虚，为邪在表。
《入门》说：气散则中虚，倦怠无力，短气不足以息，宜调中益气汤、人参养荣汤。
《内经》说：怯然少气者，是水道不行，形气消索也。言而微，终日乃复言者，夺气也。宜生脉散。
《活人心法》说：气虚发热，百脉摇动，有如虫行，相火自足上升，心常烦悸，头重脑闷，黄芪二钱，人参、甘草各一钱，当归五分，五味子九粒，煎服，名黄芪汤，乃清和调匀，镇定之剂也。
《入门》说：人身元气与血循环，被横行脏腑之间，而为疼痛，积聚癖，壅逆胸臆之上，而为痞满刺痛等证。多因七情饮食，郁为痰饮，初起宜辛温开郁，行气豁痰消积，久则宜辛寒降火除根。气滞上焦为心胸痞痛，宜枳橘汤。气滞中焦为腹胁刺痛，宜木香破气散。气滞下焦为腰痛疝瘕，宜四磨汤。气滞于外，则周身刺痛，或浮肿，宜木香流气饮。
《灵枢》说：黄帝曰：何为逆而乱？岐伯对曰：清气在阴，浊气在阳，营气顺脉，卫气逆行，清浊相干，乱于胸中，是为太（原文缺字，通“悗”）。悗与闷同。故气乱于心，则喘心密默，俯首静伏；乱于肺则俯仰喘喝，按手以呼；乱于肠胃，则为霍乱，于臂胫则为四厥；乱于头则为厥逆，头重眩仆。
《入门》说：气逆者，气自腹中时上冲也。
丹溪说：病患自言冷气从下而上者，此上升之气，自肝而出，中挟相火，其热为甚，自觉其冷，非真冷也。
《入门》说：散火之法，必先破气，气降则火自降矣。
丹溪说：气之初病，其端甚微，或因七情，或感六气，或因饮食，以故津液不行，清浊相干，自气成积，自积成痰，气为之郁，或痞或痛。
《正传》说：气郁而湿滞，湿滞而成热，故气郁之病，多兼浮肿胀满。
《入门》说：郁者，病结不散也。交感丹治诸气郁滞，一切公私拂情，名利失志，抑郁烦恼，七情所伤，不思饮食，面黄形羸，胸膈痞闷诸证神效，大能升降水火。香附子一斤，长流水浸三日，取炒茯神四两，捣末蜜丸，弹子大，每一丸细嚼，以二陈汤送下。
气不足生病
《灵枢》说：邪之所在，皆为不足，故上气不足，脑为之不满，耳为之苦鸣，头为之苦倾，目为之眩。中气不足，溲便为之变，肠为之苦鸣。下气不足，乃为痿蹶心（原文缺字，疑为悸或烦）。
又说：上气不足，推而扬之；下气不足，积而从之，阴阳皆虚火自当之。
《入门》说：七情总发于一心，七气总隶于一气，气，阳也，动则为火，故以降火，化痰，消积分治之，大概气虚，四君子汤，气实，小乌沉汤，火多合黄连解毒汤，痰多合二陈汤，积多合平胃散。
丹溪说：久患气证，气不归元，久服药无效者，破故纸为君。（破故纸炒一两，茴香炒、乳香各五钱为末，蜜丸梧桐子大，空心白汤下五十丸。）
方氏说：气病用气药而不效者，气之所藏，无以收也。盖肺主气，肾藏气，青木香圆、木香顺气丸皆用破故纸，所以使气升降，而归于肾脏也。
《入门》说：气病通用二陈汤。（上焦气滞加枳壳、桔梗、香附、砂仁。中焦气滞加厚朴、枳实、三棱、蓬术。下焦气滞加青皮、木香、槟榔。气痛加枳壳。气实加乌药、香附。气虚加参、术、木香。）
又说：气无补法，世俗之言也。不思正气虚者，不能营运邪气，着而为病。经曰：壮者气行则愈，怯者着而成病，苟或气怯不用补法，气何由行？
又说：木香行中下焦气。香附快滞气。陈皮泄逆气。紫苏散表气。厚朴泄卫气。槟榔泄至高之气。藿香上行胃气。沉香升降真气。脑麝散真气。凡此皆泄气之标，不能治气之本。
《内景》说：肺之为气三焦起。
又说：会厌，声音之门户。
又说：下溉喉咙神明通。
又说：璇玑、玉衡、色兰圩。
又说：重中楼阁十二环。
《外景》说：绛官重楼十二级。
《人镜经》说：会厌缀于舌本之下，正应乎气管之上。气管即喉咙也。居于前，主持呼吸，为声音之门户。
又说：吸门十二节，上三节微小，下九节微大，第四节乃结喉也。结喉可容得上三节于内，如进饮食，则结喉即起套于上三节之外，直抵于会厌之下而掩之，令水谷不得而漏入焉。一或误投之，即发呛而不已。
又说：肺白象金，肺得水而浮，金得水而沉，何也？然肺者非为纯金也，辛，商也，丙之柔。大言阴与阳，小言夫与妇，释其微，阴婚而就火，其意乐火，又行阳道多，故令肺得水而浮也，肺熟而复沉，是辛归庚也。（始由从化，终则归元。）
又说：五脏俱等而心肺独在膈上者，何也？然心者血，肺者气，血为荣，气为卫，相随上下，谓之营卫，通行经络，营周于身，故令心肺在膈上也。
《内景》说：肺部之宫似华盖。
又说：过华盖下，清且凉。
又说：还过华下，动肾精。
又说：津液醴泉通六腑。
The ancient texts state: The Lung is like the official of a prime minister, from which governance and regulation arise. It is the source of vital Qi (vital energy), shaped with four hanging lobes, attached to the third thoracic vertebra of the spine. There are twenty-four openings distributed in rows to circulate Qi among the Zang organs. It is the chief of the Zang organs and serves as a canopy covering the Heart.
It is also said: This meridian (the Hand-Taiyin Lung Meridian) has abundant Qi and scarce Blood. It corresponds to the skin, its luster manifests in the hair, and it opens into the nose.
The *Nan Jing* (Classic of Difficult Issues) states: The Lung weighs three jin and three liang, having six lobes and two ears, totaling eight lobes. Its primary function is to store the Po (corporeal soul). The lung tissue is white and translucent, hence called the "Canopy" (Hua Gai) because it covers the other organs. Internally, it is hollow like a honeycomb, with no perforations at the bottom. Upon inhalation, it fills; upon exhalation, it empties. Each breath occurs naturally, regulating the transformation and transportation of clear and turbid substances, serving as the bellows for the human body's respiration.
It is also said: During the Yin hour (3-5 AM), Qi and Blood flow into the Lung.
[Lung Diagram]
The term "Lung" (Fei) implies a marketplace, where all meridians converge. When food and drink enter the stomach, they do not act independently; instead, Earth Qi, being lowly, ascends to converge in the Lung. Lung Qi descends like Heavenly Dao, bringing brightness.
The classics state: In Heaven, the Lung corresponds to Dryness; on Earth, to Metal; in Man, to the Lung organ; in Season, to Autumn; in Direction, to the West; and in Color, to White. It opens into the nose.
The classics state: The West belongs to Metal. All things harvest due to it.
It is also said: The True Qi of the Zang organs is highest in the Lung, circulating Ying (Nutritive) and Wei (Defensive) Qi and Yin-Yang. Spleen Earth is the Mother, Kidney Water is the Child. The Large Intestine is a Fu organ (text erroneously says Zang), controls Wood and governs Qi. Prolonged lying down injures Qi. The Lung stores the Po, corresponds to Metal, animal to Horse, trigram to Qian (Heaven), nature to Righteousness, luster to Hair, manifestation to Nose, grain to Rice, seasonal correspondence to the Tai Bai star. Disease manifests in the skin and hair. The musical note is Shang (strong), symbolizing Metal's hardness. The number is nine, odor is fishy, sound is weeping, fluid is nasal mucus, taste is pungent. Externally it corresponds to skin and hair, color white; however, it should be lustrous like white jade, not dull like chalk.
The *Ling Shu* (Spiritual Pivot) states: The Lung corresponds to the skin; thick skin indicates a thick Large Intestine. Furthermore, the Lung governs Dryness, but excessive Dryness injures the Lung, causing cough. Regarding smallpox/pox, if Heat Qi prevails, disease occurs, manifesting as pale face, sorrowful crying, hand rubbing eyes/nose/face, sneezing, rhinorrhea, vomiting, epistaxis, wheezing, alternating chills and fever, and moving Qi in the hypochondrium. Lung Deficiency causes sighing, shortness of breath, excessive nasal discharge, dry throat, fatigue, hemoptysis, and pale lips. Lung Excess causes chest oppression, restlessness, rapid breathing, cough, rebellious Qi, nasal congestion, pain in calves/thighs/shoulders, and chest fullness. Lung Exhaustion presents with sweating, moist hair, unceasing asthma, hair loss, and escaping Qi; death occurs within three days. A normal pulse in autumn (72 days) is floating and fine ("Mao"), meaning sparse and soft, light and empty resembling floating. The hostile pulse is floating, large, and firm. Red face is adverse. The critical pulse feels like hair blown by wind.
Hua Yuanhua said: The Lung is the source of generating Qi and the canopy of the five Zang organs.
The classics state: The Lung belongs to Xin Metal, is Yin within Yin (Tai Yin), connects with Autumn Qi, pairs with the Large Intestine as Interior-Exterior. Its mother is Spleen Earth, child is Kidney Water, it overcomes Liver Wood, and is overcome by Heart Fire. It stores the Po. Color white, taste pungent, odor fishy, luster in hair, manifestation in nose, nourishes skin, fluid is nasal mucus, sound is weeping. Deficiency causes sighing; excess causes asthma and cough. Normal pulse is floating and short; hostile pulse is surging. When Hand-Taiyin Qi exhausts, skin and hair become scorched; scorched skin leads to loss of fluids; damaged skin joints lead to withered skin and broken hair; broken hair indicates death of the hair first. Condition worsens on Bing day, dies on Ding day. Lung exhaustion leads to death in three days. Pulse suspension leads to death in twelve days. White as pig fat indicates survival; white as dry bone indicates death. Excess dreams of weapons and conflict; deficiency dreams of fields and plains. Sorrow injures the Lung; Joy overcomes Sorrow. Tonify with Sour, drain with Pungent, purge with Bitter.
Qibo said: Cold exposure and cold drinks injure the Lung. Cold drinks cause internal and external cold interaction, injuring both, leading to rebellious Qi ascending.
The *Jin Gui Zhen Yan Lun* states: Autumn diseases affect the shoulders and back, corresponding to the Lung.
It is also said: Changes in pulse manifest as cough.
The *Mai Lun* states: A pulse that is gentle and fluttering, like falling elm seeds mixed with coins, is a healthy Lung pulse. A pulse that is neither high nor low, feeling like touching a chicken feather, indicates Lung disease. A pulse that is light and floating, like hair blown by wind, indicates Lung death. The true Lung pulse is large and empty, like a feather touching the skin.
The classics state: Signs of Lung disease include frequent sneezing, sorrow, desire to cry, aversion to cold and fever, pain in the supraclavicular fossa, shoulder and back pain, lower abdominal pain on the right of the umbilicus, frequent urination, loose stools, skin pain and numbness, asthma with shortness of breath, and visible Qi on the cheeks.
The classics state: The Lung governs Qi.
It is also said: All Qi belongs to the Lung.
It is also said: The Lung stores Qi. Excess Qi causes asthma, cough, and rebellious Qi; deficient Qi causes easy breathing but shortness of breath.
The *Ling Shu* states: Dan Zhong is the Sea of Qi; Dan Zhong is the chamber of the Lung. Excess causes redness of chest and face; deficiency causes lack of Qi and power, and reluctance to speak.
Danxi said: Cold Qi, stagnant Qi, rebellious Qi, and ascending Qi are all caused by the Lung suffering from Fire pathogenic factors. Qi undergoes inflammatory transformation, rising without descending, steaming the clear pathways, potentially becoming severe illness. Formulary prescriptions often use acrid, aromatic, drying, and hot agents, which is adding fire to fire.
Zi He said: All diseases arise from Qi; all pains are due to Qi.
*Hui Chun* states: Wind injuring Qi causes pain; Cold injuring Qi causes shivering; Summerheat injuring Qi causes heat and oppression; Dampness injuring Qi causes swelling and fullness; Dryness injuring Qi causes constipation.
*Ru Men* states: Idleness causes Qi stagnation and knotting. Mild cases heal with movement; severe cases require Tangerine Peel One-Ingredient Decoction (Tangerine Peel 1 liang, washed, decocted in fresh water).
*Zhi Zhi* states: The Seven Qi refer to Joy, Anger, Sorrow, Thought, Worry, Fright, and Fear, or alternatively Cold, Heat, Resentment, Anger, Joy, Sorrow, and Grief; these are all interconnected.
The classics state: The Back is Yang, and within Yang is Yin, which is the Lung. The Lung is a Yin organ (Pin Zang); Pin means Yin.
It is also said: All Qi stagnation belongs to the Lung.
Humans have Seven Emotions, giving rise to Seven Qi. Qi knotting generates Phlegm; abundant Phlegm further knots Qi. Therefore, regulating Qi must first resolve Phlegm. For example, Seven Emotion Decoction uses Pinellia as the main herb, assisted by Cinnamon Bark, which is an excellent method.
Tai Yi Zhen Ren said: Speak little to nourish internal Qi.
Xiang Chuan Weng said: Essence generates Qi; Qi generates Shen (Spirit). Nourishing Ying and Wei throughout the body cannot surpass this.
Yellow Emperor asked: I know hundred diseases arise from Qi. Anger causes Qi to ascend; Joy causes Qi to slacken; Sorrow causes Qi to dissipate; Fear causes Qi to sink; Cold causes Qi to contract; Heat causes Qi to leak; Fright causes Qi to disorder; Labor causes Qi to consume; Thought causes Qi to knot. These Nine Qi differ; what diseases arise? Qibo replied: Anger causes Qi to rebel; severely, it causes vomiting blood and undigested stool diarrhea, so Qi ascends. Joy harmonizes Qi and will, making Ying and Wei smooth, so Qi slackens. Sorrow tightens the Heart connection, lifts Lung leaves, blocks Upper Jiao, prevents Ying and Wei dispersion, trapping Heat in the middle, so Qi dissipates. Fear retreats Essence; retreat blocks Upper Jiao; block returns Qi; return causes Lower Jiao distension, so Qi does not move. Cold closes pores, stops Qi movement, so Qi contracts. Heat opens pores, allows Ying and Wei flow, causes profuse sweating, so Qi leaks. Fright leaves Heart unsupported, Shen unanchored, thoughts unsettled, so Qi disorders. Labor causes panting and sweating, internal and external leakage, so Qi consumes. Thought fixes mind and Shen, causing Zheng Qi to remain stagnant, so Qi knots.
The classics state: Qi is the root of Shen and Essence. (Li Dongyuan said: Qi is the ancestor of Shen; Essence is the son of Qi; Qi is the root of Shen and Essence.)
It is also said: Prolonged lying down injures Qi.
*Xishan Ji* states: Approaching foul Qi touches True Qi; approaching Death Qi disturbs Generating Qi.
*Zheng Chuan* states: Men belong to Yang, receiving Qi easily scatters it. Women belong to Yin, encountering Qi often stagnates it. Thus, men's Qi diseases are fewer; women's Qi diseases are more common. Treatment principle: Women should regulate Blood to consume Qi; Men should regulate Qi to nourish Blood.
Qi Generated from Grain
*Ling Shu* states: Humans receive Qi from grain. Grain enters the Stomach and transmits to the Lung; all Zang and Fu organs receive Qi. The clear part becomes Ying (Nutritive); the turbid part becomes Wei (Defensive). Ying is inside the vessels; Wei is outside. They circulate endlessly, meeting every fifty cycles, Yin and Yang interconnecting like a circle without end.
It is also said: Upper Jiao opens and disseminates the flavors of grain, warming the skin, filling the body, moistening the hair, like mist and dew irrigating; this is called Qi.
It is also said: Qi acts as Wei, defending the exterior.
*Zheng Li* states: Daily consumption of dietary essence, when cooked, benefits Qi. This Qi is generated from grain, thus Qi comes from rice.
Ascending Qi
*Ling Shu* states: Pathogens in the Lung cause chills, fever, and ascending Qi. Ascending Qi means exhaling more than inhaling, with rapid and urgent breathing.
*Nei Jing* states: Excess Qi causes asthma, cough, and ascending Qi.
Descending Qi
*Gang Mu* states: Descending Qi belongs to the Heart.
The classics state: Summer pulse corresponds to the Heart. If Heart pulse is insufficient, it manifests below as Qi leakage.
It is also said: In epilepsy and consumptive diseases, if Qi leaks downward continuously, death is certain. This is exhaustion of True Qi, closure of intestines, stomach, and pores, preventing Grain Qi from circulating outside the intestines, thus leaking out from them.
Hejian said: Intestinal and gastric stagnation causes Grain Qi to emit internally but not circulate externally, leading to belching or descending Qi.
Zhongjing said: In Shaoyang Yangming disease, if there is dry feces in the Stomach, turning flatus (shifting gas) indicates success; purging then cures it. Turning flatus is downward Qi leakage.
Shortness of Breath
*Ming Li* states: Shortness of breath refers to Qi being too short to continue. If Qi rushes upward but is not truly rushing, breathing is frequent but discontinuous, resembling asthma without shoulder shaking, resembling groaning without pain, it is a difficult syndrome to distinguish. To recognize the truth, look for urgent and short breathing.
Zhongjing said: In healthy people with chills and fever, shortness of breath and inability to breathe fully indicates Excess.
It is also said: Shortness of breath with slight fluid retention should be treated by promoting urination. Ling Gui Zhu Gan Tang is indicated. Shen Qi Wan is indicated.
*Ru Men* states: Shortness of breath is discontinuous breathing. Cases include nodules/swelling, fluid retention with palpitations, Wind-Damp binding, or inherent Qi deficiency. Generally, heart and abdomen fullness/tightness indicates Excess and interior pathogens; soft fullness indicates Deficiency and exterior pathogens.
Dongyuan said: For shortness of breath with frequent urination, Si Jun Zi Tang minus Poria, plus Astragalus, is used to tonify.
*Ru Men* states: Scattered Qi causes Middle Jiao Deficiency, fatigue, weakness, shortness of breath. Tiao Zhong Yi Qi Tang or Ren Shen Yang Rong Tang are indicated.
*Mai Jing* states: Cun Kou pulse sinking indicates shortness of breath in the chest.
Scanty Qi
*Gang Mu* states: Scanty Qi means insufficient Qi to speak.
*Ling Shu* states: The Lung stores Qi; Qi deficiency causes faint breathing and scanty Qi.
It is also said: Lung Deficiency causes scanty Qi and inability to complete inhalation.
It is also said: The Kidney governs Qi; Kidney Deficiency causes scanty Qi, lack of speech, soreness of bones upon inhalation, and lethargy/inability to move.
It is also said: Dan Zhong is the Sea of Qi. Deficiency causes scanty Qi insufficient for speech.
*Nei Jing* states: Timidity and scanty Qi indicate failure of water passages and depletion of form and Qi. Speaking faintly, only speaking again after a whole day, indicates Qi robbery. Sheng Mai San is indicated.
Yi Lao said: Weak True Qi, weak pulse, reluctance to speak. Si Jun Zi Tang or Shen Qi Yi Qi Wan is indicated.
Dongyuan said: Internal injury to Spleen and Stomach causing Middle Qi deficiency. Bu Zhong Yi Qi Tang or Yi Wei Sheng Yang Tang is indicated.
*Huo Ren Xin Fa* states: Qi Deficiency Fever, shaking of hundred vessels, sensation of insects crawling, Minister Fire rising from feet, frequent heart vexation and palpitations, heavy head and brain stuffiness. Huang Qi 2 qian, Ren Shen and Gan Cao 1 qian each, Dang Gui 0.5 qian, Wu Wei Zi 9 grains, decocted. Named Huang Qi Tang, a clearing, harmonizing, and stabilizing agent.
Qi Pain
*Ru Men* states: Yuan Qi and Blood circulate in the body. When obstructed horizontally between organs, it causes pain, accumulations, and masses. When blocking upwards in the chest, it causes oppression, stabbing pain, etc. Often due to Seven Emotions and diet, condensing into Phlegm-Fluid. Early stage requires Acrid-Warm to open stagnation, move Qi, resolve Phlegm, and eliminate accumulation. Long-term requires Acrid-Cold to descend Fire and remove roots. Qi stagnation in Upper Jiao causes chest/heart oppression and pain; Zhi Ju Tang is indicated. Qi stagnation in Middle Jiao causes abdominal/hypochondriac stabbing pain; Mu Xiang Po Qi San is indicated. Qi stagnation in Lower Jiao causes lower back pain and hernia/masses; Si Mo Tang is indicated. Qi stagnation externally causes whole-body stabbing pain or edema; Mu Xiang Liu Qi Yin is indicated.
Rebellious Qi
*Ling Shu* states: Yellow Emperor asked: What causes rebellion and disorder? Qibo replied: Clear Qi is in Yin, Turbid Qi is in Yang. Ying Qi follows vessels; Wei Qi moves counter-current. Clear and Turbid interfere, disordering the chest, causing "Man" (oppression/stuffiness). Thus, Qi disordering Heart causes panting, silence, bowing head; disordering Lung causes up-and-down panting, calling while pressing hands; disordering Intestines/Stomach causes Cholera; disordering arms/legs causes Four Reversals; disordering Head causes Vertigo/Collapse.
*Ru Men* states: Rebellious Qi is Qi suddenly rushing up from the abdomen.
Danxi said: Patients saying cold air rises from below: This ascending Qi originates from Liver, carrying Minister Fire. It feels hot but patient perceives cold; it is not true cold.
It is also said: Upward rebellious Qi belongs to Yang, having no basis in Cold. Aversion to cold is Extreme Fire resembling Water.
*Ru Men* states: To scatter Fire, one must first break Qi; when Qi descends, Fire descends.
Qi Stagnation
Danxi said: Initial Qi disease is subtle. Due to Seven Emotions, Six Qi, or diet, fluids fail to move, Clear and Turbid interfere. From Qi forms Accumulation; from Accumulation forms Phlegm. Qi becomes stagnant, causing oppression or pain.
*Zheng Chuan* states: Qi stagnation with Dampness stasis leads to Heat. Thus, Qi stagnation diseases often accompany floating, swelling, and fullness.
*Ru Men* states: Stagnation means disease knotting unresolved. Jiao Gan Dan treats various Qi stagnations, emotional distress, loss of fame/fortune, depression, Seven Emotion injuries, poor appetite, sallow complexion, emaciation, chest/diaphragm oppression. It greatly regulates Water and Fire. Cyperus Rhizome 1 jin, soaked in running water for 3 days, taken with fried Poria 4 liang, pounded, honey pills, size of bullet. Chew one pill finely, swallow with Er Chen Tang.
Qi Deficiency Causing Disease
*Ling Shu* states: Where pathogens reside, there is deficiency. Upper Qi deficiency causes brain insufficiency, ear ringing, head heaviness, dizziness. Middle Qi deficiency causes urinary/fecal changes, intestinal rumbling. Lower Qi deficiency causes flaccidity/collapse and heart symptoms.
It is also said: Push and elevate Upper Qi deficiency; accumulate and follow Lower Qi deficiency. If Yin and Yang are both deficient, Fire will dominate.
*Ru Men* states: Seven Emotions originate from Heart; Seven Qi belong to Qi. Qi is Yang; movement generates Fire. Treat by descending Fire, resolving Phlegm, eliminating Accumulation. Generally: Qi Deficiency uses Si Jun Zi Tang; Qi Excess uses Xiao Wu Chen Tang; Excess Fire adds Huang Lian Jie Du Tang; Excess Phlegm adds Er Chen Tang; Excess Accumulation adds Ping Wei San.
Danxi said: For chronic Qi syndromes where Qi does not return to origin, and long-term medication fails, use Po Gu Zhi (Cibotium Rhizome) as sovereign. (Po Gu Zhi stir-fried 1 liang, Huixiang stir-fried and Ru Xiang 0.5 liang each, pounded, honey pills, size of paulownia seed. Take 50 pills on empty stomach with plain water.)
Fang Shi said: If Qi medicines fail for Qi diseases, it is because the storage of Qi lacks containment. Lung governs Qi, Kidney stores Qi. Qing Mu Xiang Yuan and Mu Xiang Shun Qi Wan both use Po Gu Zhi to make Qi ascend and descend, returning to Kidney.
*Ru Men* states: General prescription for Qi diseases is Er Chen Tang. (Upper Jiao stagnation add Zhi Ke, Jie Geng, Xiang Fu, Sha Ren. Middle Jiao stagnation add Hou Po, Zhi Shi, San Leng, Peng Ze. Lower Jiao stagnation add Qing Pi, Mu Xiang, Bing Lang. Qi pain add Zhi Ke. Qi excess add Wu Yao, Xiang Fu. Qi deficiency add Ren Shen, Bai Zhu, Mu Xiang.)
Danxi said: To treat ascending Qi, use Huang Qin, Huang Lian, Zhi Zi, Xiang Fu.
It is also said: "Qi has no tonification method" is secular talk. Consider that if Zheng Qi is deficient, it cannot transport pathogens, leading to disease. Classics say: Robust people recover as Qi moves; timid people develop disease as Qi sticks. If timid Qi is not tonified, how can Qi move?
It is also said: For Qi stagnation, use Chuan Xiong, Xiang Fu, Zhi Zi, Huang Qin, Huang Lian.
It is also said: Mu Xiang moves Middle/Lower Jiao Qi. Xiang Fu relieves stagnant Qi. Chen Pi drains rebellious Qi. Zi Su disperses Exterior Qi. Hou Po drains Wei Qi. Bing Lang drains Highest Qi. Huo Xiang ascends Stomach Qi. Chen Xiang ascends/descends True Qi. Nao She (Camphor/Musk) scatters True Qi. All these drain Qi's branch, not its root.
Blood-streaked phlegm indicates Yin Deficiency with Fire stirring, damaging Lung through consumption.
To distinguish hemoptysis, spit into water: Blood floating on water is Lung blood.
*Nei Jing* states: Lung Qi arises from San Jiao.
It is also said: Epiglottis is the gate of voice.
It is also said: Irrigates throat below, connecting to Spirit.
It is also said: Xuan Ji, Yu Heng, Se Lan Xu.
It is also said: Twelve rings in the central pavilion.
*Zhong Jing* states: Throat has twelve rings, flowing down between breasts.
*Wai Jing* states: Crimson Official has twelve levels of Heavy Tower.
*Ren Jing Jing* states: Epiglottis attaches below tongue base, corresponding above trachea. Trachea is throat. Located anteriorly, governing respiration, gate of voice.
It is also said: Inhalation Gate has twelve segments. Upper three small, lower nine larger. Fourth segment is Adam's Apple (Jie Hou). Adam's Apple contains upper three segments internally. During eating, Adam's Apple rises, covering upper three segments externally, reaching epiglottis to cover them, preventing food/water leakage. Mistaken ingestion causes choking.
It is also said: Lung is white like Metal. Lung floats in water; Metal sinks in water. Why? Lung is not pure Metal. Pungent, Shang note, Bing's softness. Greatly discussing Yin/Yang, small husband/wife. Interpreting subtly, Yin marries Fire, delighting in Fire, performing Yang Dao mostly, thus Lung floats in water. Cooked Lung sinks; Pungent returns to Geng. (Initially follows transformation, finally returns to origin.)
It is also said: Five Zang are equal, yet Heart/Lung alone are above Diaphragm. Why? Heart is Blood, Lung is Qi. Blood is Ying, Qi is Wei. Following up/down, called Ying-Wei, circulating meridians, Ying circles body, thus Heart/Lung are above Diaphragm.
*Nei Jing* states: Lung palace resembles Canopy.
It is also said: Passing under Canopy, clear and cool.
It is also said: Returning past Canopy, moves Kidney Essence.
It is also said: Lung Qi arises from San Jiao, opening hundred vessels, blood flows.
It is also said: Fluids connect to Six Fu organs.
It is also said: Lung belongs to Metal, pitch matches Huang Zhong, like sound of metal/stone.
Classics state: Metal reigns in Autumn, assists in Late Summer,废 (wastes) in Winter, trapped in Spring, dies in Summer. Reign days Geng/Xin, reign time afternoon. Trapped days Jia/Yi, trapped time dawn.