（灵枢论勇篇 全 附∶酒悖）
黄帝问于少俞曰∶有人于此，并行并立，其年之长少等也，衣之浓薄均也，卒然遇烈风豪雨，或病或不病，或皆病，
或皆不病，其故何也？（卒音猝。）少俞曰∶帝问何急？黄帝曰∶愿尽闻之。（急者，先也。）少俞曰∶春青风，夏阳风，
秋凉风，冬寒风。凡此四时之风者，其所病各不同形。（春之青风得木气，夏之阳风得火气，秋之凉风得金气，冬之寒风
得水气。凡此四时之风，各有所王，有所王则有所制，故其所病各不同形也。）黄帝曰∶四时之风，病患如何？少俞曰∶
黄色薄皮弱肉者，不胜春之虚风。（黄者，土之色。黄色薄皮弱肉者，脾气不足也，故不胜春木之虚风。虚风义见运气类
三十五。）白色薄皮弱肉者，不胜夏之虚风。（白者，金之色。白色薄皮弱肉者，肺气不足也，故不胜夏火之虚风而为病。）
青色薄皮弱肉，不胜秋之虚风。（青者，木之色。青色薄皮弱肉者，肝气不足也，故不胜秋金之虚风而为病。）赤色薄皮
弱肉，不胜冬之虚风也。（赤者，火之色。赤色薄皮弱肉者，心气不足也，故不胜冬水之虚风而为病。）黄帝曰∶黑色不
病乎？少俞曰∶黑色而皮浓肉坚，固不伤于四时之风；其皮薄而肉不坚、色不一者，长夏至而有虚风者病矣。（黑者，水
之色。黑色而皮薄肉不坚，及色时变而不一者，肾气不足也，故不胜长夏土令之虚风而为病。）其皮浓而肌肉坚者，长夏
至而有虚风，不病矣；其皮浓而肌肉坚者，必重感于寒，外内皆然乃病。黄帝曰∶善。（若黑色而皮浓肉坚者，虽遇长夏
之虚风，亦不能病；但既感于风，又感于寒，是为重感，既伤于内，又伤于外，是为外内俱伤，乃不免于病也。然则黑
色而皮肉坚者，诚有异于他色之易病者矣。）
黄帝曰∶夫人之忍痛与不忍痛者，非勇怯之分也。夫勇士之不忍痛者，见难则前，见痛则止；夫怯士之忍痛者，闻
难则恐，遇痛不动。夫勇士之忍痛者，见难不恐，遇痛不动；夫怯士之不忍痛者，见难与痛，目转面 ，恐不能言，失
气惊悸，（一本无悸字。）颜色更改，（一本作变化。）乍死乍生。余见其然也，不知其何由，愿闻其故。（此问能忍痛与不
能忍痛者，非由勇怯而然也，夫勇士之气刚，而有不能忍痛者，见难虽不恐，而见痛则退矣。怯士之气馁，而有能忍痛
者，闻难则恐，而遇痛不动也。又若勇而忍痛者，见难与痛皆不惧。怯而不忍痛者，见难与痛则目转眩旋，面 惊顾、
甚至失言变色，莫知死生。此四者之异，各有所由然也。）少俞曰∶夫忍痛与不忍痛者，皮肤之薄浓，肌肉之坚脆缓急之
分也，非勇怯之谓也。（此性质之当辨也。）黄帝曰∶愿闻勇怯之所由然。少俞曰∶勇士者，目深以固，长衡直扬，三焦
理横，其心端直，其肝大以坚，其胆满以傍，怒则气盛而胸张，肝举而胆横， 裂而目扬，毛起而面苍，此勇士之由然
者也。（目者五脏六腑之精也，目深以固，脏气之坚也。长衡，阔大也，即从衡之意。直扬，视直而光露也。三焦理横，
凡刚急者肉必横，柔缓者肉必纵也。其心端直者，刚勇之气也。大以坚、满以傍者，傍即傍开之谓，过于人之常度也。
怒则气盛而胸张、 裂而目扬者，勇者之肝胆强，肝气上冲也。毛起者，肝血外溢也。面苍者，肝色外见也。此皆勇士
之由然。然则勇怯之异，其由于肝胆者为多，故肝曰将军之官，而取决于胆。）黄帝曰∶愿闻怯士之所由然。少俞曰∶怯
士者，目大而不减，阴阳相失，其焦理纵， KT 短而小，肝系缓，其胆不满而纵，肠胃挺，胁下空，虽方大怒，气不
能满其胸，肝肺虽举，气衰复下，故不能久怒，此怯士之所由然者也。（减，当作缄，封藏之谓。目大不缄者，神气不坚
也。阴阳相失者，血气易乱也，即转 惊顾之意。其焦理纵者，肉理不横也。 KT 短小者，其心卑小而甘出人下也。
肝系缓者，不急也。胆不满而纵者，汁少形长也。肠胃挺者，曲折少也。胁下空者，肝气不实也，此其肝胆不充，气不
能满，以故旋怒旋衰，是皆怯士之由然。愚按∶勇者刚之气，怯者懦之质。然勇有二∶曰血气之勇，曰礼义之勇。若临
难不恐，遇痛不动，此其资禀过人；然随触而发，未必皆能中节也。若夫礼义之勇，固亦不恐不动，而其从容有度，自
非血气之勇所可并言者。盖血气之勇出乎肝，礼义之勇出乎心。苟能守之以礼，制之以义，则血气之勇可自有而无；充
之以学，扩之以见，则礼义之勇可自无而有。昔人谓勇可学人，在明理养性而已。然则勇与不勇虽由肝胆，而其为之主
者，则仍在乎心耳。纵，平声。 KT ，音结于。）
黄帝曰∶怯士之得酒，怒不避勇士者，何脏使然？少俞曰∶酒者，水谷之精，熟谷之液也。其气 悍，其入于胃中
则胃胀，气上逆，满于胸中，肝浮胆横。当是之时，固比于勇士，气衰则悔，与勇士同类，不知避之，名曰酒悖也。（ ，
急也。悍，猛也。酒之性热气悍，故能胀胃浮肝，上气壮胆。方其醉也，则神为之惑，性为之乱，自比于勇而不知避；
及其气散肝平，乃知自悔。是因酒之所使，而作为悖逆，故曰酒悖。愚按∶酒为水谷之液，血为水谷之精，酒入中焦，
必求同类，故先归血分。凡饮酒者身面皆赤，即其征也。然血属阴而性和，酒属阳而气悍，血欲静而酒动之，血欲藏而
酒乱之，血无气不行，故血乱气亦乱，气散血亦散，扰乱一番，而血气能无耗损者，未之有也。又若人之禀赋，脏有阴
阳，而酒之气质，亦有阴阳。盖酒成于酿，其性则热；汁化于水，其质则寒。故阳脏者得之则愈热，阴脏者得之则愈寒。
所以纵酒不节者，无论阴阳，均能为害。凡热盛而过饮者，阳日胜则阴日消，每成风瘅肿胀；寒盛而过饮者，热性去而
寒质留，多至伤肾败脾。当其少壮，则旋耗旋生，固无所觉；及乎中衰而力有不胜，则宿孽为殃，莫能御矣。然则酒悖
之为害也，所关于寿元者非细，其可不知节乎？ 音飘。悍音旱。）
【《灵枢·论勇》篇 全文 附注：酒悖】
黄帝向少俞问道：这里有两个人，同时行动、同时站立，他们的年龄大小相等，穿着的衣物厚薄也相同，突然遇到狂风暴雨，有的人生病，有的人不生病；有的人都生病，有的人都不生病，这是什么原因呢？（“卒”通“猝”，意为突然。）少俞说：陛下问得怎么这么急迫？（“急”意为先、首要。）黄帝说：我希望详尽地听您讲解。（少俞说：春季的青风，夏季的阳风，秋季的凉风，冬季的寒风。这四季的风邪所致疾病的表现形态各不相同。（春季的青风得木气，夏季的阳风得火气，秋季的凉风得金气，冬季的寒风得水气。这四季的风邪，各有所主之时，有所主则有所制约，所以它们导致的疾病表现形态各不相同。））黄帝说：四季的风邪致病情况如何？少俞说：面色黄、皮肤薄、肌肉软弱的人，不能耐受春季的虚风。（黄色是土的颜色。面色黄、皮肤薄、肌肉软弱的人，说明脾气不足，所以不能耐受春季木气的虚风。虚风的含义见运气类第三十五节。）面色白、皮肤薄、肌肉软弱的人，不能耐受夏季的虚风。（白色是金的颜色。面色白、皮肤薄、肌肉软弱的人，说明肺气不足，所以不能耐受夏季火气的虚风而发病。）面色青、皮肤薄、肌肉软弱的人，不能耐受秋季的虚风。（青色是木的颜色。面色青、皮肤薄、肌肉软弱的人，说明肝气不足，所以不能耐受秋季金气的虚风而发病。）面色赤、皮肤薄、肌肉软弱的人，不能耐受冬季的虚风。（赤色是火的颜色。面色赤、皮肤薄、肌肉软弱的人，说明心气不足，所以不能耐受冬季水气的虚风而发病。）黄帝说：面色黑的人就不会生病吗？少俞说：面色黑且皮肤厚、肌肉坚实的人，确实不会受四季风邪的伤害；但如果皮肤薄、肌肉不坚实、面色不均一的人，在长夏时节遇到虚风就会生病。（黑色是水色。面色黑但皮肤薄、肌肉不坚实，以及面色时常变化而不统一的人，说明肾气不足，所以不能耐受长夏土令的虚风而发病。）如果皮肤厚、肌肉坚实的人，即使到了长夏遇到虚风，也不会生病；但如果皮肤厚、肌肉坚实的人，必定是再次感受寒邪，内外皆受损伤才会生病。黄帝说：讲得好。（如果是面色黑、皮肤厚、肌肉坚实的人，虽然遇到长夏的虚风，也不能致病；但如果既感于风，又感于寒，这叫重感；既伤于内，又伤于外，这叫外内俱伤，这才难免生病。那么，面色黑、皮肉坚实的人，确实不同于其他颜色的人容易生病。）
黄帝说：人能够忍受疼痛和不能忍受疼痛的区别，并不是由勇敢和怯懦来划分的。勇敢的勇士中也有不能忍受疼痛的，见到危难就上前，见到疼痛就停止；怯懦的人中也有能忍受疼痛的，听到危难就恐惧，遇到疼痛却不动弹。勇敢的勇士中能忍受疼痛的，见到危难不恐惧，遇到疼痛不动弹；怯懦的人中不能忍受疼痛的，见到危难和疼痛，眼睛转动、脸色改变，恐惧得说不出话，失气惊悸，（有的版本没有“悸”字）脸色改变，（有的版本作“变化”）忽死忽生。我见过这种情况，但不知道是什么原因造成的，希望听听其中的道理。（这里问的是能忍痛与不能忍痛的原因，并非由勇怯决定。勇士之气刚强，但也有不能忍痛的，见到危难虽不恐惧，但见到疼痛就退缩了。怯士之气虚弱，但也有能忍痛的，听到危难就恐惧，但遇到疼痛却不动弹。又如勇敢且能忍痛的人，见到危难和疼痛都不害怕。怯懦且不能忍痛的人，见到危难和疼痛则目眩面惊，甚至失言变色，不知死活。这四种人的差异，各有其成因。）少俞说：忍痛与不忍痛的区别，在于皮肤的厚薄、肌肉的坚脆及松弛紧张的程度，这并不是指勇敢或怯懦。（这是需要辨别的体质性质。）黄帝说：我希望了解勇敢和怯懦产生的原因。少俞说：勇敢的人，眼睛深陷且目光坚定，眉骨宽阔平直上扬，三焦纹理横列，心脏端正正直，肝脏大而坚实，胆囊饱满且扩张。发怒时，气盛而胸膛张开，肝气上举而胆气横溢，筋脉裂张而眼睛上扬，汗毛竖起而面色发青，这就是勇敢的人之所以如此的原因。（眼睛是五脏六腑精气的汇聚处，眼睛深陷且目光坚定，说明脏气坚实。长衡，指宽阔大，即纵横之意。直扬，指视物正直且目光外露。三焦纹理横列，凡是刚急的人肌肉纹理必横，柔缓的人肌肉纹理必纵。心脏端正正直，是刚勇之气的表现。大且坚实、饱满且扩张，傍即傍开的意思，超过常人的程度。发怒时气盛胸张、筋裂目扬，是因为勇者的肝胆强健，肝气上冲。汗毛竖起，是肝血外溢的表现。面色发青，是肝色外现的表现。这些都是勇敢者形成的原因。然而勇怯的差异，大多源于肝胆，所以说肝是将军之官，而决断取决于胆。）黄帝说：我希望了解怯懦的人之所以如此的原因。少俞说：怯懦的人，眼睛大但不能封藏（收敛），阴阳之气失调，三焦纹理纵列，膂筋短小，肝系松弛，胆囊不满且下垂，肠胃挺直，胁下空虚。即使是刚刚大怒，气也不能充满胸膛，肝肺虽暂时上举，但气衰后又下降，所以不能长久愤怒，这就是怯懦的人之所以如此的原因。（“减”当作“缄”，意为封藏。眼睛大而不能封藏，说明神气不坚固。阴阳相失，说明血气容易紊乱，即转目惊顾的意思。三焦纹理纵列，说明肌肉纹理不横。膂筋短小，说明心卑小而甘居人下。肝系松弛，说明不紧急。胆囊不满且下垂，说明胆汁少且形体长。肠胃挺直，说明曲折少。胁下空虚，说明肝气不实。这些都是因为肝胆不充盛，气不能充满，所以一会儿愤怒一会儿衰弱，这都是怯懦者形成的原因。我按语：勇者具有刚强的气质，怯者具有懦弱的体质。然而勇有两种：一是血气之勇，二是礼义之勇。如临难不恐、遇痛不动，这是资质禀赋过人；但随触而发，未必都能合乎节度。至于礼义之勇，固然也不恐不动，但其从容有度，绝不是血气之勇所能相比的。大概血气之勇出于肝，礼义之勇出于心。如果能以礼坚守，以义制约，那么血气之勇可以自有而无；用学问充实，用见识扩充，那么礼义之勇可以自无而有。古人说勇是可以学习的，关键在于明理养性罢了。然而勇与不勇虽然由肝胆决定，但主宰它的，仍然在于心耳。“纵”读平声，“KT”音结于。）
黄帝说：怯懦的人喝了酒后，发怒时不躲避勇士，是什么脏腑的作用导致的？少俞说：酒，是水谷的精微，是熟谷的液汁。它的气性剽悍，进入胃中则使胃胀，气机上逆，充满于胸中，使肝气浮越、胆气横溢。在这个时候，确实比得上勇士，但气衰之后会后悔，这与勇士同类，只是不知道回避，这就叫做“酒悖”。（“ ”意为急。“悍”意为猛。酒的性质热气剽悍，所以能使胃胀、肝浮、气上、胆壮。当他醉酒时，精神被迷惑，本性被扰乱，自比于勇士而不知道回避；等到酒气消散、肝气平和后，才知道后悔。这是因为被酒所驱使，从而做出悖逆的行为，所以叫酒悖。我按语：酒是水谷的液汁，血是水谷的精微，酒入中焦，必然寻求同类，所以先归于血分。凡是喝酒的人，身面都会发红，就是它的征象。然而血属阴而性柔和，酒属阳而气剽悍，血欲静而酒动之，血欲藏而酒乱之，血没有气就不能运行，所以血乱则气亦乱，气散则血亦散，经过一番扰乱，血气能不耗损的吗？从来没有过。另外，人的禀赋，脏腑有阴阳之分，而酒的质地，也有阴阳之别。酒酿成，其性质热；汁化于水，其质地寒。所以阳脏的人得到它则更热，阴脏的人得到它则更寒。因此放纵饮酒不加节制的人，无论阴阳，都会造成危害。凡是热盛而过饮的人，阳气日胜则阴气日消，往往形成风瘅肿胀；寒盛而过饮的人，热性去除而寒质留存，多导致伤肾败脾。当人年轻力壮时，消耗与生成同时进行，感觉不到什么；等到中年衰退、力量不胜任时，旧日的祸患就会成为灾殃，无法抵御了。那么酒悖的危害，关系到寿命长短并非小事，怎么能不知道节制呢？“ ”音飘。“悍”音旱。）
[From the *Ling Shu: Discourse on Courage* chapter, full text. Appendix: Wine-induced Recklessness]
Huang Di asked Shao Yu: "Here are two individuals who act and stand simultaneously. Their ages are equal, and their clothing thickness is uniform. Suddenly encountering violent winds and heavy rain, some fall ill while others do not; some both fall ill, while neither falls ill. What is the reason for this?" ('Zu' [卒] sounds like 'Cu' [猝], meaning sudden.) Shao Yu replied: "Why does Your Majesty ask so urgently?" ('Ji' [急] means primary/first.) Huang Di said: "I wish to hear it in full detail." (Shao Yu continued:) "The green wind of spring, the yang wind of summer, the cool wind of autumn, and the cold wind of winter. The diseases caused by these four seasonal winds manifest in different forms. (The green wind of spring acquires Wood Qi, the yang wind of summer acquires Fire Qi, the cool wind of autumn acquires Metal Qi, and the cold wind of winter acquires Water Qi. These four seasonal winds each have their time of dominance; where there is dominance, there is restriction, hence the diseases they cause manifest in different forms.)" Huang Di asked: "How do the seasonal winds cause disease?" Shao Yu said: "Those with a yellow complexion, thin skin, and weak flesh cannot withstand the deficient wind of spring. (Yellow is the color of Earth. Those with a yellow complexion, thin skin, and weak flesh indicate insufficient Spleen Qi, thus unable to withstand the deficient wind of Spring Wood. The meaning of 'deficient wind' is seen in the Wind-Wind category, section 35.) Those with a white complexion, thin skin, and weak flesh cannot withstand the deficient wind of summer. (White is the color of Metal. Those with a white complexion, thin skin, and weak flesh indicate insufficient Lung Qi, thus unable to withstand the deficient wind of Summer Fire and become ill.) Those with a cyan complexion, thin skin, and weak flesh cannot withstand the deficient wind of autumn. (Cyan is the color of Wood. Those with a cyan complexion, thin skin, and weak flesh indicate insufficient Liver Qi, thus unable to withstand the deficient wind of Autumn Metal and become ill.) Those with a red complexion, thin skin, and weak flesh cannot withstand the deficient wind of winter. (Red is the color of Fire. Those with a red complexion, thin skin, and weak flesh indicate insufficient Heart Qi, thus unable to withstand the deficient wind of Winter Water and become ill.)" Huang Di asked: "Will those with a black complexion not get sick?" Shao Yu said: "Those with a black complexion, thick skin, and firm flesh are indeed not harmed by the winds of the four seasons. However, those with thin skin, unfirm flesh, and uneven complexion will fall ill if exposed to deficient wind during late summer. (Black is the color of Water. Those with a black complexion but thin, unfirm flesh, and varying complexion indicate insufficient Kidney Qi, thus unable to withstand the deficient wind of Late Summer Earth and become ill.) If one has thick skin and firm muscle, even if exposed to deficient wind during late summer, they will not fall ill. However, if one with thick skin and firm muscle is heavily affected by cold, suffering from both internal and external injury, then they will fall ill." Huang Di said: "Excellent." (If one has a black complexion, thick skin, and firm flesh, they cannot be harmed by the deficient wind of late summer; but if they are affected by wind and then by cold, this is called 'heavy affection'; if injured internally and externally, this is called 'internal and external injury,' leading inevitably to illness. Thus, those with a black complexion and firm skin/flesh are indeed different from those of other complexions who are prone to illness.)
Huang Di said: "The ability or inability to endure pain in humans is not determined by courage or cowardice. A courageous warrior may be unable to endure pain: seeing danger, he advances; seeing pain, he stops. A cowardly person may be able to endure pain: hearing of danger, he fears; encountering pain, he remains unmoved. A courageous warrior who can endure pain sees danger without fear and encounters pain without moving. A cowardly person who cannot endure pain, upon seeing danger and pain, turns his eyes, changes his face, fears to the point of speechlessness, loses Qi, and suffers palpitations. (Some versions omit 'palpitations'.) His complexion changes, appearing as if dying and reviving alternately. I have observed this phenomenon but do not know its cause; I wish to hear the reason." (This question concerns the reasons for enduring or not enduring pain, which is not due to courage or cowardice. The Qi of the brave is rigid, yet some cannot endure pain; seeing danger, they are not afraid, but seeing pain, they retreat. The Qi of the timid is weak, yet some can endure pain; hearing of danger, they fear, but encountering pain, they remain still. Furthermore, the brave who endure pain fear neither danger nor pain. The timid who cannot endure pain, upon seeing danger and pain, experience dizziness, facial terror, loss of speech, and color change, unaware of life or death. The differences among these four types have distinct causes.) Shao Yu said: "The distinction between enduring and not enduring pain lies in the thickness of the skin, the firmness or fragility of the muscles, and their tension or relaxation, not in courage or cowardice. (This is a distinction of constitutional nature that must be clarified.)" Huang Di said: "I wish to hear the origin of courage and cowardice." Shao Yu said: "A courageous person has deep-set, steady eyes; broad, straight, and upward-gazing eyebrows; transverse San Jiao (Triple Burner) textures; an upright and straight Heart; a large and firm Liver; and a full, expanded Gallbladder. When angry, Qi becomes abundant and the chest expands; the Liver rises and the Gallbladder spreads; sinews stretch, eyes gaze upward, hair stands erect, and the face turns pale. This is the origin of the courageous person. (The eyes are the essence of the five Zang and six Fu organs. Deep-set, steady eyes indicate solid organ Qi. 'Chang Heng' refers to breadth, implying horizontal and vertical extent. 'Zhi Yang' means looking straight with exposed light. Transverse San Jiao textures imply that rigid people have transverse muscle textures, while relaxed people have longitudinal ones. An upright Heart indicates rigid and courageous Qi. Large, firm, full, and expanded implies exceeding normal degrees. Anger causing chest expansion, sinew stretching, and eye gazing upward is due to strong Liver and Gallbladder Qi rushing upward. Hair standing erect is Liver Blood overflowing outward. A pale face is the Liver color manifesting outward. These are the origins of courage. Thus, the difference between courage and cowardice largely stems from the Liver and Gallbladder; hence, the Liver is called the General Officer, and decision-making depends on the Gallbladder.)" Huang Di said: "I wish to hear the origin of the cowardly person." Shao Yu said: "A cowardly person has large eyes that do not close tightly (store), with disordered Yin and Yang Qi, longitudinal San Jiao textures, short and small Lujin (back tendons), a lax Liver connection, an underfilled and sagging Gallbladder, straight intestines and stomach, and empty hypochondrium. Even when suddenly very angry, Qi cannot fill the chest; although the Liver and Lung Qi rise temporarily, they decline and sink again, so anger cannot be sustained. This is the origin of the cowardly person. ('Jian' [减] should be 'Jian' [缄], meaning storage/sealing. Eyes large but not sealed indicate unstable Shen Qi. Disordered Yin and Yang mean blood and Qi are easily chaotic, i.e., darting eyes and fearful glances. Longitudinal San Jiao textures mean non-transverse muscle textures. Short/small Lujin indicate a humble heart willing to yield to others. Lax Liver connection means lack of urgency. Underfilled/sagging Gallbladder means little bile and elongated shape. Straight intestines/stomach mean fewer curves. Empty hypochondrium indicates insufficient Liver Qi. These are due to insufficient Liver and Gallbladder, unable to fill Qi, hence alternating anger and weakness. My commentary: The brave possess rigid Qi; the timid possess weak constitution. However, courage has two types: Blood-Qi Courage and Ritual-Righteousness Courage. Being fearless in danger and unmoved by pain is superior endowment; however, reacting spontaneously may not always be moderate. Ritual-Righteousness Courage is also fearless and unmoved, but characterized by measured composure, far beyond Blood-Qi Courage. Blood-Qi Courage originates from the Liver; Ritual-Righteousness Courage originates from the Heart. If guarded by ritual and restrained by righteousness, Blood-Qi Courage can be eliminated. If enriched by learning and expanded by insight, Ritual-Righteousness Courage can be cultivated. Ancients said courage can be learned through understanding principles and nurturing nature. Although courage depends on the Liver and Gallbladder, its master is the Heart. 'Zong' [纵] is pronounced level tone. 'KT' is pronounced 'jie yu'.)"
Huang Di asked: "When a cowardly person drinks wine and becomes angry, not avoiding courageous warriors, which Zang organ causes this?" Shao Yu said: "Wine is the essence of water and grain, the liquid of cooked grains. Its Qi is fierce and rapid. Upon entering the Stomach, it causes Stomach distension, Qi rebels upward, filling the chest, causing Liver Qi to float and Gallbladder Qi to spread. At this moment, one is comparable to a courageous warrior. After the Qi subsides, regret follows. This similarity to warriors, yet lacking discernment to avoid conflict, is named 'Jiu Bei' (Wine-induced Recklessness). (' ' means urgent. 'Han' [悍] means fierce. Wine's hot and fierce nature causes Stomach distension, floating Liver, rising Qi, and strengthened Gallbladder. While drunk, spirit is confused, nature is disturbed, comparing oneself to bravery without knowing restraint; after Qi dissipates and Liver calms, regret arises. Driven by wine, acting recklessly, hence 'Wine-induced Recklessness.' My commentary: Wine is liquid of grains; Blood is essence of grains. Wine enters the Middle Jiao and seeks its kind, thus first entering the Blood aspect. Those who drink turn red on body and face, a sign thereof. Blood is Yin and gentle; Wine is Yang and fierce. Blood desires stillness, but wine agitates it; Blood desires storage, but wine disrupts it. Blood requires Qi to move; thus, chaotic Blood leads to chaotic Qi, and scattered Qi leads to scattered Blood. Such disturbance inevitably consumes Blood and Qi. Furthermore, human constitutions vary in Yin/Yang of Zang organs, and wine also has Yin/Yang qualities. Wine is fermented, its nature hot; juice transforms from water, its quality cold. Thus, those with Yang constitutions become hotter; those with Yin constitutions become colder. Therefore, unrestrained drinking harms regardless of Yin/Yang constitution. Excessive drinking in heat excess leads to Yang winning and Yin declining, often resulting in wind-damp swelling. Excessive drinking in cold excess removes heat nature but leaves cold quality, often damaging Kidneys and weakening Spleens. In youth, consumption and generation balance, so no harm is felt; in middle age, when strength wanes, past evils become disasters, uncontrollable. Thus, the harm of 'Wine-induced Recklessness' significantly affects longevity; how can one ignore moderation? ' ' is pronounced 'piao'. 'Han' [悍] is pronounced 'han'.)"