则善忘其前言，腰脊不可以俯仰屈伸，毛悴色夭，死于长夏；恐惧而不解则伤精，精伤则骨
酸痿厥，精时自下。故五脏主藏精者也，不可伤，伤则失守而阴虚，阴虚则无气而死矣。此
五性之病因、病形与其死期也。经曰∶死于秋、死之于冬，则治之不当用秋、冬之剂可知矣；
经曰∶死于春、死于夏，则治之不得用春、夏之剂可知矣。秋、冬之剂者，寒燥敛降之剂也
；春、夏之剂者，温热升散之剂也。此治法之可以对观而得也。邪气脏腑病形曰∶愁忧恐惧
则伤心；形寒寒饮则伤肺；有所堕坠，恶血留内，有所大怒，气上而不下，积于胁下，则伤
肝；有所击仆，若醉入房，汗出当风，则伤脾；有所用力举重，若入房过度，汗出浴水，则
伤肾。经脉别论曰∶夜行则喘出于肾，淫气病肺；有所堕恐，喘出于肝，淫气害脾；有所惊
恐，喘出于肺，淫气伤心；度水跌仆，喘出于肾与骨。当是之时，勇者气行则已，怯者则
着而为病也。此又外之不节，以伤其内，孟子所谓蹶者，趋者是气，而反动其心者也。凡察
病机，惟鬼来克身，与子来泄气，二者其势最重。华佗曰∶如心病入肝，是亦难治，子不合
乘母之逆也。所谓思虑伤心，盛怒伤肾是也。又神病多征于梦，《灵枢·淫邪发梦篇》，是
其义也。
大气者，精之御也。精者，神之宅也。神者，气与精之华也。各生于五脏，而五脏之中
，又
各有所主。。是故气之主，主于命门；精之主，主于肾；神之主，主于心，而复从于胆。《
难经》曰∶寸口脉平而死者，何也?然∶诸十二经脉者，皆系于生气之原。所谓生气之原者
，谓十二经之根本也，谓肾间动气也。此五脏六腑之本，十二经脉之根，呼吸之门，三焦之
原。一名守邪之神。故气者，人之根本也。根绝则茎叶枯矣。寸口脉平而死者，生气独绝于
内也。又曰∶脐下肾间动气者，人之生命也，十二经之根本也，故名曰原。 三焦者，原气
之别使也，主通行三气，经历于五脏六腑。又曰∶命门者，精神之所舍，原气之所系也，男
子
以藏精，女子以系胞。此所谓气主于命门者也。《上古天真》曰∶肾者主水，受五脏六腑之
精而藏之，故五脏盛，乃能泻。《六节脏象》曰∶肾者主蛰，封藏之本，精之处也。此所谓
精主于肾者也。《灵兰秘典》曰∶心者君主之官，神明出焉。肺者相傅之官，治节出焉。肝
者将军之官，谋虑出焉。胆者中正之官，决断出焉。膻中者臣使之官，喜乐出焉。脾胃者仓
廪之官，五味出焉。(补遗云∶脾者谏议之官，智周出焉。)大肠者传导之官，变化出焉。小
肠者受盛之官，化物出焉。肾者作强之官，伎巧出焉。三焦者决渎之官，水道出焉。膀胱者
州都之官，津液藏焉，气化则能出矣。凡此十二官者，不得相失也，故主明则下安，主不明
则十二官危，使道闭塞而不通，形乃大伤。经脉别论曰∶太阴脏搏者，用心省真，五脏气少
，胃气不平。谓过用其心，伤其真气，致五脏脉气俱少也。《脉经》曰∶思虑伤心，其脉弦
是也。此所谓神主于心者也。奇病曰∶口苦者，病名曰胆瘅。夫肝者，中之将也，取决于胆
，咽为之使。此人者，数谋虑不决，故胆虚气上溢，而口为之苦矣。六节脏象曰∶凡十一脏
皆取决于胆也。仲景谓∶心气虚则魂魄妄行。华佗谓∶胆实热则精神不守。此所谓复从于胆
者也。(心胆，神之主，脑又神之会也，故凡有思忆，则目上注。)
又尝论之，气之三也，精之四也，神之五也，此十二者，尤必以营卫为之宰。营卫之生也，
各具其体而不可相离也，各成其用而不可相胜也，各行其道而不可相干也。赵睛初曰∶津虽
阴类，而犹未离乎阳气者也。《内经》谓熏肤、充身、泽毛，若雾露之溉，是谓气。雾露所
溉，万物皆润，岂非气中有津乎?验之口中呵气水，愈征气津之不相离矣。气若离乎津，则
阳偏胜，即气有余便是火是也。熊三拔《泰西水法》云∶凡诸药系草木果谷菜诸部，其有水
性者，皆用新鲜物料，根据法蒸馏得水，名之为露，以之为药，胜诸干质。诸露皆是精华，不
待胃化脾传，已成微妙；且蒸馏所得，既于诸物体中最为上分，复得初力则气浓势大。夫蒸
露以气上蒸而得，虽属水类，而随气流行，体极清轻，以治气津枯耗，其功能有非他药所能
及。所谓气津枯耗者，伤阴化燥，清窍干涩。《内经》谓∶九窍者，水注之气。干涩者，病
人自觉火气从口鼻出，是津离乎气，而气独上注者也。所谓其体不可相离者此也。柯韵伯谓
∶气上腾便是水。此语最足玩味。盖阴气凝结，津液不得上升，以致枯燥。治宜温热助阳，
俾阴精上交阳位，如釜底加薪，釜中之水气上腾，其润泽有立至者。仲景以八味丸治消渴，
即此义也。但枯燥有由于阴竭者，必须大剂濡养，如救焚然。故同一枯燥，而有阴凝、阴竭
之分，二证霄壤，至宜细审，不可误也。所谓其用不可相胜者此也。微火缓烘，即令物燥，
而盛火急炙，转令物润，故阴凝而见燥化者，当加大热品于清润之中，则力能蒸腾其气以开
结而回阳。若但取小温小润，谬谓和平，而不知真阴转暗为所伤矣。病势日进，遂谓病不受
温，改用清凉，致人于死，可叹也!赵晴初谓病重药轻，亦能增病，即此类也。此又始于相
胜，成于相平者也。
气行之乱也，大率卫强营弱，营为卫扰而不得宁，而卫之为荣所滞者，则惟水肿一端而
已。
卫气之窜入营道也，乱之于在表肌腠之隙，则令人汗出而不可止，所谓卫气不共营气和谐也
。(风鼓其卫，不能自固，津随气行，而亦外越。)以桂枝汤复发其汗则愈，不得援有汗禁汗
之常例矣。乱于在里血络之隙，则令人血涌倾碗盈盘而不可御。(或寒束其脉，血无所容；
或痰壅其脉，血不能行；或火鼓其气，血为之奔逸而外溢。下文泄肺、肝，是治火盛。若痰
壅，则宜兼温疏；若寒束，更重用温散矣。世医概用清降，以致成劳而死。《内经·示从容
》曰∶脉急者血泄，血无所行也。此理甚明，恨无知者。)叶香岩治涌血，必先泄肺者，是
急泄卫气也，然不如泄肝为尤切。二者皆气在于隙，故皆有所泄也。若气乱于大经之中，其
机向外，而无所泄也。则壅盛于四肢，而逾垣
上屋之事见矣。所谓巨阳、少阳，其动大疾，病为怒狂也。其机向内而无所泄也，则壅窒于
脏腑，而昏厥颠仆之事见矣。更有气并于气之细络，而胀闷不堪，致生自啮自刃之变者；又
有气滞于血之细络，而怫郁不解，致成为痒、为疹之灾者，至于营竭道涩，而卫气内伐，则
不
瞑；营盛肤湿，而卫气久留，则多卧。(《内经》谓∶胃不和则卧不安。《中藏经》谓∶胆
热则多睡，胆冷则无眠。)温病逆传心包，则神昏谵妄，此津伤而神机不利，清气不生也。
经曰∶津液相成，神乃自生。神借津以养也。是又因气之盈亏，而神为之累矣。盈亏虽殊，
总由于推行不利而已矣。此气之失其道而相干者也。
因此，如果善忘前言，腰脊不能俯仰屈伸，毛发憔悴、面色枯槁，会在长夏季节死亡；恐惧而不能解脱则会损伤精气，精气损伤则出现骨骼酸软、痿弱厥冷，精液不时自行滑泄。所以五脏是贮藏精气的器官，不可损伤，一旦损伤就会失去固守而致阴虚，阴虚则无气而生。这是五种情志病因、病状及其死期的论述。医经说：死于秋季、死于冬季，那么治疗时就不应当使用秋季、冬季性质的方剂，这是显而易见的；医经说：死于春季、死于夏季，那么治疗时就不应当使用春季、夏季性质的方剂，这也是显而易见的。所谓秋季、冬季的方剂，是指寒凉、燥湿、收敛、降逆的方剂；所谓春季、夏季的方剂，是指温热、升散、发越的方剂。这是治疗方法可以对照观察而得出的规律。《邪气脏腑病形》篇说：忧愁恐惧会损伤心脏；形体受寒或饮用冷水会损伤肺脏；如果有跌坠受伤，恶血留滞体内，或者大怒导致气机上逆而不下降，积聚在胁下，就会损伤肝脏；如果有击打跌倒，或者醉酒后行房事，出汗后当风受凉，就会损伤脾脏；如果有用力举重，或者房事过度，出汗后洗冷水澡，就会损伤肾脏。《经脉别论》篇说：夜间行走喘息出于肾，淫邪之气影响肺脏；有跌坠惊恐，喘息出于肝，淫邪之气伤害脾脏；有惊骇恐惧，喘息出于肺，淫邪之气损伤心脏；渡水跌倒，喘息出于肾与骨。在这个时候，体质强壮的人气机运行通畅则病愈，体质虚弱的人气机停滞则成为疾病。这又是外部生活不节制，从而损伤内脏的道理，正如孟子所说的“蹶”（跌倒），是由于急促奔跑导致气机紊乱，反而扰动心神。大凡诊察病机，只有“鬼来克身”（母病及子或相乘相侮之重证）和“子来泄气”（子盗母气）这两种情况最为严重。华佗说：如心病传入肝脏，也是难治之症，这是因为子脏不合常理地克制母脏的逆乱现象。这就是所谓的思虑过度伤心，盛怒伤肾。另外，神志病变多在梦境中有所征象，《灵枢·淫邪发梦》篇阐述了这一道理。
大气，是精气的统帅。精气，是神明的宅舍。神明，是气与精的精华。它们分别由五脏产生，而在五脏之中，又各有主宰。所以，气的主宰在于命门；精的主宰在于肾；神的主宰在于心，但又依赖于胆。《难经》说：寸口脉象平和却死亡，为什么呢？回答说：十二条经脉，都联系着生气的根源。所谓生气的根源，就是十二经脉的根本，称为肾间动气。这是五脏六腑的本源，十二经脉的根蒂，呼吸的门户，三焦的源头。又名守邪之神。所以气，是人的根本。根绝了，茎叶也就枯萎了。寸口脉象平和却死亡，是因为生气独自在体内断绝了。又说：脐下肾间的动气，是人的生命所在，十二经脉的根本，所以叫作原穴。三焦，是原气的别使，主要通行上、中、下三气，经历于五脏六腑。又说：命门，是精神寄居的地方，原气系结之处，男子用以藏精，女子用以维系胞宫。这就是所谓气主于命门的说法。《上古天真论》说：肾主水，接受五脏六腑的精气而贮藏它，所以五脏精气充盛，才能向外疏泄。《六节脏象论》说：肾主蛰伏，是封藏的根本，是精气汇聚之处。这就是所谓精主于肾的说法。《灵兰秘典论》说：心是君主之官，神明由此出；肺是相傅之官，治节由此出；肝是将军之官，谋虑由此出；胆是中正之官，决断由此出；膻中是臣使之官，喜乐由此出；脾胃是仓廪之官，五味由此出。（补遗说：脾是谏议之官，智周由此出。）大肠是传导之官，变化由此出；小肠是受盛之官，化物由此出；肾是作强之官，伎巧由此出；三焦是决渎之官，水道由此出；膀胱是州都之官，津液贮藏于此，经过气化作用才能排出。以上十二个脏腑官职，不能相互失调，所以君主清明则下属安定，君主昏庸则十二官危险，使道闭塞不通，形体就会受到严重损伤。《经脉别论》说：太阴脏气搏动剧烈，要用心省察真脏脉，这是五脏气少，胃气不平的表现。指过度用心，损伤真气，导致五脏脉气都微弱。《脉经》说：思虑伤心，其脉象弦，就是这个道理。这就是所谓神主于心的说法。《奇病论》说：口苦的病，名叫胆瘅。肝是将帅之官，取决于胆，咽喉是它的使者。这种人经常谋虑不决，所以胆虚气上溢，因而口苦。《六节脏象论》说：凡是十一脏的功能发挥都取决于胆。张仲景说：心气虚则魂魄妄行。华佗说：胆实热则精神不守。这就是所谓神复从于胆的说法。（心和胆是神的主宰，脑又是神的聚会处，所以凡是有思忆，目光就会向上注视。）
我又曾论述过，气有三，精有四，神有五，这十二者，尤其必须以营卫作为主宰。营卫的产生，各自具备其形体而不可分离，各自成就其功用而不可互相胜过，各自运行其道而不可互相干扰。赵晴初说：津液虽然属于阴类，但仍未脱离阳气。《内经》说熏蒸皮肤、充实身体、润泽毛发，像雾露灌溉一样，这叫作气。雾露所灌溉，万物都滋润，难道不是气中含有津液吗？验证于口中呵气成水，更加证实了气与津液的不相离。如果气脱离了津液，则阳气偏胜，也就是“气有余便是火”。熊三拔《泰西水法》说：各种药物如果是草木果谷菜等部分，具有水性者，都用新鲜物料，根据方法蒸馏得到水，命名为露，用它做药，胜过各种干质。诸种露都是精华，不需要经过胃化脾传，已经形成微妙之物；而且蒸馏所得，既在各类物体中属于最上乘的部分，又获得初始之力，所以气浓势大。蒸馏露是通过气上蒸而得到的，虽然属于水类，但随气流行，体极清轻，用来治疗气津枯耗，其功能不是其他药物所能比及的。所谓气津枯耗，是指损伤阴液化为燥热，清窍干涩。《内经》说：九窍是水注之气。干涩，是病人自觉火气从口鼻出，这是津液离开了气，而气独自上注的缘故。这就是所谓它们的形体不可分离的意思。柯韵伯说：气上腾便是水。这句话最值得玩味。因为阴气凝结，津液不得上升，以致枯燥。治疗宜用温热助阳，使阴精上交于阳位，如同釜底加薪，釜中之水气上腾，其润泽效果立刻显现。张仲景用八味丸治疗消渴，就是此义。但是枯燥有由于阴竭的，必须用大剂量濡养，如同救火一般。所以同样是枯燥，但有阴凝、阴竭的区别，两种证候天壤之别，务必仔细审察，不可误治。这就是所谓它们的功用不可互相胜过的意思。微火慢烘，即使物体干燥，而猛火急炙，反而使物体湿润，所以阴凝而见燥化表现的，应当在清润药中加入大热品，则能蒸腾其气以开结回阳。如果只取小温小润，错误地认为和平，而不知道真阴反而暗中受到伤害。病势日益加重，就说病不受温，改用清凉，致人于死，真是可叹！赵晴初说病重药轻，也能增加病情，就是这类情况。这又是始于互相胜过，最终达成平衡的过程。
气运行的紊乱，大体上是卫强营弱，营被卫扰乱而不能安宁，而卫被营阻滞的情况，就只有水肿这一端而已。
卫气窜入营道，扰乱在体表肌腠之间，就会让人汗出不止，这就是所谓卫气不与营气和谐。（风鼓动卫气，卫气不能自固，津液随气外行，也向外越出。）用桂枝汤再次发汗就能痊愈，不能援引有汗禁用汗法的常规例子了。扰乱在里层血络之间，就会让人血涌倾碗盈盘而无法控制。（或者是寒邪束缚脉道，血液无处容纳；或者是痰浊壅塞脉道，血液不能运行；或者是火热鼓动气机，血液奔逸而外溢。下文提到的泻肺、泻肝，是治疗火盛的方法。如果是痰壅，则适宜兼用温通疏利；如果是寒束，更应重用温散。世医一概使用清降之法，以致造成劳损而死。《内经·示从容》说：脉急者血泄，血无所行也。这个道理很清楚，可惜无知者众。）叶香岩治疗涌血，必须先泻肺，这是急于泻卫气，然而不如泻肝更为切中要害。这两者都是因为气在于间隙，所以都有所宣泄。如果气乱在大经之中，其机势向外，而没有宣泄的途径，就会壅盛于四肢，而出现逾墙上屋的行为。这就是所谓巨阳、少阳，其动疾速，病表现为怒狂。如果其机势向内，而没有宣泄的途径，就会壅窒于脏腑，而出现昏厥颠仆的现象。更有气并聚于气的细络，而胀闷不堪，导致自咬自刎的变化；又有气滞于血的细络，而郁结不解，导致成为瘙痒、疹子的灾祸。至于营血枯竭、道路涩滞，而卫气内伐，则不入睡；营气旺盛、皮肤湿润，而卫气久留，则多睡。（《内经》说：胃不和则卧不安。《中藏经》说：胆热则多睡，胆冷则无眠。）温病逆传心包，则神昏谵妄，这是津液损伤而神机不利，清气不生。医经说：津液相成，神乃自生。神借津液来滋养。这又是因气的盈亏，而使神受到牵连。盈亏虽然不同，总归是由于推行不利罢了。这就是气失去了其道而互相干扰的情况。
Therefore, if one forgets previous words, the waist and spine cannot flex or extend, hair becomes withered, complexion appears sallow and lifeless, death occurs during the late summer; fear that is not resolved will injure Jing (Essence), injury to Jing leads to soreness of bones, flaccidity and cold extremities, and spontaneous leakage of essence. Thus, the Five Zang organs store Essence, they must not be injured; if injured, they lose their retention capacity leading to Yin deficiency, and Yin deficiency leads to Qi depletion and death. This describes the etiology, pathology, and timing of death associated with five emotional factors. The Classics state: those who die in autumn or winter should not be treated with formulas characteristic of autumn or winter; those who die in spring or summer should not be treated with formulas characteristic of spring or summer. Formulas of autumn and winter are cold, dry, astringent, and descending; formulas of spring and summer are warm, hot, ascending, and dispersing. This allows for the comparison and derivation of treatment methods. *Xieqi Zangfu Bingxing* states: sorrow and fear injure the Heart; external cold and cold drinks injure the Lungs; falls causing blood stasis within, or extreme anger causing Qi to rise and not descend, accumulating under the hypochondrium, injure the Liver; blows or falls, or intercourse while drunk, sweating exposed to wind, injure the Spleen; heavy lifting, or excessive intercourse, sweating followed by bathing in cold water, injure the Kidneys. *Jingmai Bulun* states: night walking causes panting originating from the Kidney, with pathogenic influence affecting the Lungs; falls and fright cause panting originating from the Liver, with pathogenic influence harming the Spleen; shock and fright cause panting originating from the Lungs, with pathogenic influence injuring the Heart; wading through water and falling cause panting originating from the Kidneys and bones. At such times, the courageous have smooth Qi flow and recover, while the timid have stagnant Qi and become ill. This illustrates how external indiscretion damages the interior, as Mencius described "stumbling" where rapid movement disrupts Qi and agitates the Mind. In diagnosing disease mechanisms, only "Ghost attacking the Body" (severe pathological interaction) and "Child draining the Mother" (Child organ stealing Qi from Mother organ) are most critical. Hua Tuo stated: Heart disease transferring to the Liver is difficult to treat, as it represents the Child organ improperly overcoming the Mother organ. This refers to overthinking injuring the Heart and rage injuring the Kidneys. Furthermore, Shen (Spirit) disorders often manifest in dreams, as explained in *Lingshu: Yinxi Faming*.
Da Qi (Great Qi) commands Jing (Essence). Jing is the residence of Shen (Spirit). Shen is the essence of Qi and Jing. Each is generated by the Five Zang organs, yet each Zang has its specific ruler. Thus, Qi is ruled by the Mingmen (Gate of Life); Jing is ruled by the Kidney; Shen is ruled by the Heart, but also relies on the Gallbladder. *Nanjing* asks: If the Cun Kou pulse is level yet death occurs, why? The answer is: The twelve meridians connect to the source of Sheng Qi (Vital Qi). This source is the root of the twelve meridians, known as the Moving Qi between the Kidneys. This is the root of the Five Zang and Six Fu organs, the root of the twelve meridians, the gate of respiration, and the source of the San Jiao (Triple Burner). It is also called the God guarding against pathogens. Thus, Qi is the root of human life. If the root perishes, the branches wither. Death with a level Cun Kou pulse indicates the solitary severance of Sheng Qi internally. It further states: The Moving Qi between the Kidneys below the navel is the life of humans and the root of the twelve meridians, hence named Yuan (Source). The San Jiao is the special envoy of Yuan Qi, primarily facilitating the circulation of Upper, Middle, and Lower Qi through the Five Zang and Six Fu organs. It also states: The Mingmen is where Spirit resides and Yuan Qi is attached; in men, it stores Essence; in women, it connects to the Bao Gong (Uterus). This is what is meant by Qi being ruled by the Mingmen. *Shanggu Tianzhen Lun* states: The Kidney governs Water, receiving and storing Essence from all Zang and Fu organs; thus, when the Five Zang are abundant, they can discharge. *Liujie Zhangxiang Lun* states: The Kidney governs hibernation, is the root of sealing and storing, and the place of Essence. This is what is meant by Essence being ruled by the Kidney. *Linglan Midian Lun* states: The Heart is the Sovereign Official, from whom Shen emerges; the Lung is the Prime Minister Official, from whom regulation emerges; the Liver is the General Official, from whom strategy emerges; the Gallbladder is the Official of Integrity, from whom decision-making emerges; the Dan Zhong (Chest Center) is the Envoy Official, from whom joy emerges; the Spleen and Stomach are the Granary Officials, from whom the flavors emerge. (Supplement adds: The Spleen is the Official of Remonstrance, from whom wisdom emerges.) The Large Intestine is the Transmission Official, from whom changes emerge; the Small Intestine is the Receiving Official, from whom transformation emerges; the Kidney is the Official of Strength, from whom dexterity emerges; the San Jiao is the Official of Ditches, from whom waterways emerge; the Bladder is the Capital Official, where fluids are stored, and upon Qi transformation, they are excreted. These twelve officials must not deviate from their roles; if the Sovereign is clear, subordinates are peaceful; if unclear, the twelve officials are endangered, channels are blocked, and the form suffers greatly. *Jingmai Bulun* states: Violent pulsation of the Taiyin organ requires careful examination of the True Pulse; this indicates deficient Qi in the Five Zang and uneven Stomach Qi, caused by overuse of the mind injuring True Qi. *Maijing* states: Overthinking injures the Heart, resulting in a Xian (Wiry) pulse. This is what is meant by Shen being ruled by the Heart. *Qibing* states: Bitter taste in the mouth is called Dan Dan (Gallbladder Heat). The Liver is the General, dependent on the Gallbladder, with the throat as its envoy. Such individuals frequently deliberate without deciding, leading to Gallbladder deficiency and Qi reflux, causing bitterness. *Liujie Zhangxiang Lun* states: All eleven organs depend on the Gallbladder. Zhang Zhongjing said: Heart Qi deficiency causes Hun and Po to wander. Hua Tuo said: Gallbladder Excess Heat causes Spirit to fail to remain. This is what is meant by Shen relying on the Gallbladder. (Heart and Gallbladder are rulers of Shen; the Brain is the gathering place of Shen; thus, memory directs the gaze upward.)
I have previously discussed: Qi has three aspects, Jing has four, Shen has five; these twelve aspects are particularly governed by Ying (Nutritive) and Wei (Defensive) Qi. The generation of Ying and Wei involves distinct forms that cannot separate, distinct functions that cannot overpower each other, and distinct pathways that cannot interfere. Zhao Qingchu stated: Although Jin Ye (Body Fluids) belong to Yin, they do not depart from Yang Qi. *Neijing* states: Warming the skin, filling the body, moistening hair, like mist and dew irrigation, is called Qi. Since mist and dew irrigate all things, does this not imply Qi contains Jin Ye? Observing condensation from breath confirms the inseparability of Qi and Jin Ye. If Qi separates from Jin Ye, Yang becomes excessive, meaning "excess Qi becomes Fire." Xiong Sanba's *Taixi Shuifa* notes: Medicinal materials with water properties, distilled fresh, yield "Lu" (Dew/Extracts), which are superior to dried forms. Lu extracts are pure essences, requiring no Spleen/Stomach digestion, acting swiftly due to their light nature and potent Qi. Distilled Lu rises with Qi, is light and clear, and treats Qi-Jin Ye depletion effectively. Depletion manifests as Yin damage turning to Dryness and dry orifices. *Neijing* states: The nine orifices are where Water Qi enters. Dryness feels like Fire rising from mouth/nose, indicating Jin Ye separated from Qi, with Qi rushing upward. This illustrates the inseparability of form. Ke Yunbo stated: "Qi rising upward becomes Water." This highlights that condensed Yin prevents Jin Ye from rising, causing dryness. Treatment requires warming to assist Yang, allowing Yin Essence to ascend to Yang positions, like adding fire to a pot to steam water. Zhang Zhongjing used Ba Wei Wan for Xiao Ke (Wasting-Thirst) based on this principle. However, dryness due to Yin exhaustion requires massive nourishing doses, like fighting a fire. Thus, dryness differs between Yin Condensation and Yin Exhaustion; these are vastly different and must be distinguished. This illustrates the non-overpowering nature of function. Gentle heating dries objects, while intense heat moistens them. For Yin condensation presenting as dryness, add hot herbs to cooling/moistening ones to steam Qi, resolve stagnation, and restore Yang. Relying only on mild warmth/moisture harms True Yin. Progressively worsening conditions mistaken for heat intolerance, leading to cold/herbal use, are fatal. Zhao Qingchu noted that weak medicine for severe disease worsens it. This process starts with mutual overpowering and ends with balance.
Disorder in Qi movement generally involves Strong Wei and Weak Ying, where Ying is disturbed by Wei. Conversely, Wei stagnated by Ying manifests only as Edema. When Wei Qi intrudes into Ying channels, disorder at the exterior muscle-coupling causes unremitting sweating, meaning Wei and Ying are disharmonious. (Wind agitates Wei, preventing consolidation; fluids follow Qi outward.) Guizhi Tang (Cinnamon Twig Decoction) induces sweating to cure this, overriding the general contraindication of sweating in existing sweat cases. Disorder in the interior blood collaterals causes severe hemorrhage. (Cold constricts vessels trapping blood; Phlegm obstructs vessels stopping blood flow; Heat agitates Qi causing blood to rush out. Below, draining Lung/Liver treats Heat. Phlegm requires warming/dispersing; Cold requires strong warming/dispersing. Physicians using only clearing/descending methods cause consumption and death. *Neijing: Shi Congrong* states: Urgent pulses indicate blood leakage due to lack of flow. This is clear, yet few understand.) Ye Tianshi treated hemorrhage by first draining the Lung to urgently drain Wei Qi, but draining the Liver is more direct. Both address Qi in gaps, requiring drainage. If Qi disorders in major meridians, moving outward without exit, it congests limbs, causing mania (climbing walls/roofs). This relates to Taiyang and Shaoyang, with rapid movement and rage-manialike symptoms. If moving inward without exit, it congests Zang-Fu, causing fainting/collapse. Qi aggregating in fine Qi collaterals causes unbearable distension, leading to self-mutilation. Qi stagnating in fine Blood collaterals causes depression, leading to itching/rashes. When Ying is exhausted and channels are rough, Wei Qi attacks internally, causing insomnia. When Ying is abundant and skin is damp, Wei Qi lingers, causing hypersomnia. (*Neijing*: Disharmony in Stomach leads to restless sleep. *Zhongzangjing*: Gallbladder Heat causes sleepiness; Cold causes insomnia.) Warm diseases transmitting reversely to the Pericardium cause confusion and delirium, due to fluid injury impairing Shen mechanism and failing to generate Clear Qi. The Classics state: When Jin Ye and Qi complement each other, Shen arises naturally. Shen relies on Jin Ye for nourishment. Thus, Shen is affected by the abundance or deficiency of Qi. Though different, both result from poor promotion. This is Qi losing its path and interfering with each other.