食气入胃。散精于肝。淫气于筋(精。精华也。胃家散布干肝。浸淫滋养于筋也)食气入
胃。
浊气归心淫精于脉(心主血脉。故食气之浓者归心。精气浸淫于脉也)脉气流经。经气归于肺
。肺朝百脉输精于皮毛(脉流于经。必由于气。气主于肺。故肺为百脉之朝宗。其精气输之
于皮毛也)毛脉合精。行气于府(毛属肺。脉属心。合一气一血之精。行气于府。言气聚膻中
也)府精神明留于四藏气归于权衡(宗气积于肺。神明出于心。气盛则神旺。故气府之精为神
明。肺肝脾肾四藏无不赖神明之留以为主宰。然后藏气感得其平。而归于权衡矣。权衡平也
)权衡以平。气口成寸。以决死生(持权衡之法。气口分其三部。成其尺寸。百脉俱朝于此。
故可以决死生)饮入于胃。游溢精气。上输于脾(水饮入胃。则其气化精微必先输送于脾。是
谓
中焦如沤也)脾气散精。上归于肺(脾得水谷精气。则散而升之。上如云雾而归肺是谓上焦如
雾也)通调水道。下输膀胱(肺气营运水随而注。故能通调水道。下输膀胱。是谓下焦如渎也
)水精四布。五经并行(水因气生。而清浊有分。清者为精。浊者为水。故精归五脏水归膀胱
。)
(次藏气生时论之后)
五气所病。心为噫(嗳气也。心脾胃皆有是证。由火之郁。而气有不得舒伸也)肺为咳(
肺属
金。故邪击之有声也)肝为语(问答之声曰语。象木之仗条委曲也)脾为吞(象土包含。为物所
归)肾为欠(呵欠)为嚏。(音帝。喷嚏也。阳未尽而阴引之故欠。阳欲达而阴。发之故嚏。故
凡阳盛者不欠。下虚者无嚏)胃为气逆。为哕(呃逆)为恐。(胃中寒。为哕。土实伤水。故肾
为恐)大肠小肠为泄。(泄利)下焦溢为水(下焦为分注之所。气窒不泻。则溢于肌肉而为水)
膀胱不利为癃不约为遗溺(邪实膀胱。气不通利。则谓之癃。若下焦不能约束膀胱以固津液
。则为遗溺)胆为怒(怒。肝忘也。而胆亦然者。肝取决于胆也)是为五病 五精所并(聚也)
精气并于心则喜。并于肺则悲并于肝则忧并于脾则畏并于肾则恐(五脏精气各有所藏。若合
而并于一藏则邪气实之。各显其志如此)是谓五并。虚而相并者也(言藏气有不足。则胜气得
相并也)五脏所恶。心恶热肺恶寒。肝恶风脾恶湿肾恶燥是谓五恶 五脏化液。心为汗(血之
余也)肺为涕(涕出于鼻)肝为泪(泪出于目)脾为涎(涎出于口)肾为唾(唾出于舌下廉泉二窍。
足少阴肾脉循喉咙挟舌本也)是谓五液 五味所禁辛走气气病无。多食辛(辛散则气益虚耗)
咸走血。血病无多食咸(血得咸则凝结不流)苦走骨。骨病无多食苦(苦味沉降故走骨○九针
论曰。苦走血。火化苦也。咸走骨水化咸也)甘走肉肉病无多食甘(甘能生胀)酸走筋。筋病
无多食酸(酸能收缩。在筋则病拘挛。又令人癃也)是谓五禁无令多食。
食物之气进入胃中，（胃）将精微物质散布到肝脏，并浸淫滋养于筋脉。（注：精，指精华。胃家将精气散布至肝，浸淫滋养于筋。）
食物之气进入胃中，浓稠的精气归于心脏，并浸淫渗透于血脉。（注：心主司血脉，所以食物中浓厚的精气归于心，精气浸淫于脉中。）
脉中的气流经经络，经气汇聚于肺脏。肺朝会百脉，将精气输布于皮毛。（注：脉流于经，必然依赖气的推动。气由肺所主，所以肺为百脉朝宗之所，其精气输布于皮毛。）
毛（皮毛）与脉中的精气相合，运行气于膻中穴所在之处。（注：毛属肺，脉属心，合一气一血之精华，运行气于府，意指气聚于膻中。）
膻中之府的精气与神明相结合，留存于五脏，使脏气归于平衡。（注：宗气积聚于肺，神明出于心，气盛则神旺，所以气府的精华即为神明。肺、肝、脾、肾四脏无不依赖神明的留驻作为主宰，然后脏气感应得其平和，而归于权衡。）
权衡保持平衡，人迎、寸口等脉象形成寸脉，据此可以判断生死。（注：持权衡之法，气口分为三部，形成尺寸，百脉都朝会于此，所以可以决断生死。）
饮水进入胃中，游溢产生精气，向上输送给脾脏。（注：水饮入胃，则其气化产生的精微物质必先输送于脾，这称为“中焦如沤”。）
脾气将精微物质散布，向上归输于肺脏。（注：脾得到水谷的精气，便将其散开并升提，上如云雾般归于肺，这称为“上焦如雾”。）
（肺气）通调水道，向下输送至膀胱。（注：肺气营运水液随之注入，所以能通调水道，下输膀胱，这称为“下焦如渎”。）
水精向四周布散，五条经脉并行不悖。（注：水因气而生，清浊有所区分，清者为精，浊者为水，所以精归五脏，水归膀胱。）
（接在藏气生时论之后）
五气（五脏之气）所致的病变：心气病表现为嗳气（注：即打饱嗝。心、脾、胃都有此证，由火郁导致气机不得舒展所致）。肺气病表现为咳嗽（注：肺属金，邪气侵袭发出声音）。肝气病表现为多言（注：问答的声音叫语，像木条弯曲曲折一样）。脾气病表现为吞咽感异常或吞酸（注：像土包含万物，为物所归）。肾气病表现为呵欠和喷嚏（注：音帝，即打喷嚏。阳气未尽而阴气牵引故打哈欠，阳气欲达而阴气激发故打喷嚏。所以凡是阳气盛的人不打哈欠，下焦虚的人没有喷嚏）。胃气病表现为气逆、呃逆（注：胃中寒，导致呃逆；土实伤水，所以肾表现为恐）。大肠和小肠的病表现为泄泻（注：泄利）。下焦气滞溢满表现为水肿（注：下焦是分流灌注之处，气机窒塞不通，则溢出于肌肉而形成水湿）。膀胱气化不利表现为癃闭，约束无权表现为遗尿（注：邪气实于膀胱，气机不通利，称为癃；如果下焦不能约束膀胱以固摄津液，则为遗溺）。胆气病表现为易怒（注：怒是肝的情志，但胆也如此，因为肝的决断取决于胆）。这称为五种病变。
五精（五脏精气）相并（聚积）：精气并于心则喜，并于肺则悲，并于肝则忧，并于脾则畏，并于肾则恐（注：五脏精气各有所藏，若合并于一脏，则邪气充实，各自显现其情志特征）。这称为五并，是指虚损而致胜气相并的情况（注：言脏气有不足，则胜气得相并）。
五脏所厌恶的：心恶热，肺恶寒，肝恶风，脾恶湿，肾恶燥。这称为五恶。
五脏化生的体液：心为汗（注：血之余），肺为涕（注：涕出于鼻），肝为泪（注：泪出于目），脾为涎（注：涎出于口），肾为唾（注：唾出于舌下廉泉二窍，足少阴肾脉循喉咙挟舌本）。这称为五液。
五味所禁：辛味走气，气病不要多吃辛味（注：辛散则气益虚耗）。咸味走血，血病不要多吃咸味（注：血得咸则凝结不流）。苦味走骨，骨病不要多吃苦味（注：苦味沉降故走骨。《九针论》说：苦走血，火化苦也；咸走骨，水化咸也——此处原文似有误植或版本差异，通常认为苦走骨，咸走血，但依原文翻译）。甘味走肉，肉病不要多吃甘味（注：甘能生胀）。酸味走筋，筋病不要多吃酸味（注：酸能收缩，在筋则病拘挛，又令人癃闭）。这称为五禁，不要令病人多吃。
The qi of food enters the stomach. The spleen and stomach disperse the essence to the Liver, which then nourishes the tendons (sinews) through infiltration. (Note: Essence refers to the refined nutrients. The Stomach scatters these nutrients to the Liver, infiltrating and nourishing the tendons.)
The qi of food enters the stomach. The turbid (rich) qi returns to the Heart, and the essence infiltrates into the vessels. (Note: The Heart governs the blood vessels; thus, the rich essence from food returns to the Heart, and the essence infiltrates into the vessels.)
The qi flows through the meridians via the vessels, and the meridian qi converges in the Lungs. The Lungs face all vessels and distribute the essence to the skin and hair. (Note: Flow in the vessels relies on Qi. Qi is governed by the Lungs; thus, the Lungs are the assembly point for all vessels, distributing their essence to the skin and hair.)
The essence of the skin/hair and vessels combines, moving Qi to the Fu (specifically the Sea of Qi/Danzhong). (Note: Skin/hair belongs to the Lungs, vessels belong to the Heart. Their combined essence of Qi and Blood moves Qi to the Fu, meaning Qi gathers at Danzhong.)
The essence of the Fu combines with Shen (Spirit), remaining in the Zang organs, bringing the Qi of the organs into balance. (Note: Zong Qi accumulates in the Lungs, Shen emerges from the Heart. When Qi is abundant, Shen is vigorous. Thus, the essence of the Qi Fu is Shen. The four Zang organs—Lung, Liver, Spleen, Kidney—all rely on the retention of Shen as their master. Only then do the organ energies achieve harmony and return to equilibrium.)
When equilibrium is maintained, the Cun Kou pulse is formed, allowing one to determine life and death. (Note: Using the method of the balance scale, the Qi Kou is divided into three parts, forming the Cun and Chi positions. All vessels converge here, so it can be used to judge prognosis.)
Drinking water enters the stomach, where its essence overflows and is transported upward to the Spleen. (Note: When water enters the stomach, its transformed refined substances must first be transported to the Spleen. This is described as "the Middle Jiao is like a fermenting vat.")
The Spleen disperses the essence, sending it upward to return to the Lungs. (Note: The Spleen receives the essence from food and drink, disperses and ascends it, returning to the Lungs like clouds and mist. This is described as "the Upper Jiao is like a mist.")
(It regulates and controls the water passages, transporting downward to the Bladder.) (Note: Lung Qi circulates water, enabling the regulation of water passages and downward transport to the Bladder. This is described as "the Lower Jiao is like a ditch.")
Water essence distributes to all four directions, and the five meridians function in parallel. (Note: Water is generated by Qi, separating into clear and turbid. The clear part becomes essence, the turbid part becomes water. Thus, essence returns to the five Zang organs, and water returns to the Bladder.)
(Following the discussion on Organ Qi generating seasonal changes):
Diseases caused by the Five Qi (Organ Qi):
Heart Qi disease manifests as belching (eructation). (Note: Belching occurs in Heart, Spleen, and Stomach disorders, caused by Fire stagnation preventing Qi from extending smoothly.)
Lung Qi disease manifests as cough. (Note: The Lung belongs to Metal; when pathogenic factors strike, sound is produced.)
Liver Qi disease manifests as excessive talking. (Note: Speech involves answering questions, resembling the winding nature of Wood.)
Spleen Qi disease manifests as swallowing difficulties or acid regurgitation. (Note: Resembling Earth containing things, serving as the destination for matter.)
Kidney Qi disease manifests in yawning and sneezing. (Note: Yawning occurs when Yin draws Yang before it is fully exhausted; sneezing occurs when Yang desires to emerge but is triggered by Yin. Therefore, those with excess Yang do not yawn, and those with deficiency in the lower Jiao do not sneeze.)
Stomach Qi disease manifests as rebellious Qi, hiccups, and fear. (Note: Cold in the Stomach causes hiccups; excessive Earth damaging Water leads to Fear in the Kidneys.)
Large Intestine and Small Intestine diseases manifest as diarrhea. (Note: Loose stools.)
Excess in the Lower Jiao manifests as edema/water retention. (Note: The Lower Jiao is the site of distribution. If Qi is obstructed and cannot drain, it overflows into the muscles causing water accumulation.)
Bladder dysfunction manifests as strangury (difficulty urinating) if Qi is not smooth, and enuresis/incontinence if it lacks constraint. (Note: Pathogenic excess in the Bladder obstructs Qi flow, called strangury. If the Lower Jiao fails to constrain the Bladder to retain fluids, it results in enuresis.)
Gallbladder Qi disease manifests as irritability/anger. (Note: Anger is associated with the Liver, but also the Gallbladder, because the Liver's decision-making depends on the Gallbladder.)
This is referred to as the Five Diseases.
The Merging of the Five Essences (Zang Essences):
If Essence merges into the Heart, there is joy; if into the Lung, sorrow; if into the Liver, worry; if into the Spleen, fear; if into the Kidney, fright/fear. (Note: Each Zang stores specific essence. If they merge into one Zang, pathogenic excess occurs, manifesting specific emotional states.)
This is called the Five Mergings, occurring due to deficiency allowing conquering Qi to invade. (Note: When Zang Qi is deficient, the conquering Qi invades and merges.)
What the Five Zang Organs Dislike:
The Heart dislikes Heat; the Lung dislikes Cold; the Liver dislikes Wind; the Spleen dislikes Dampness; the Kidney dislikes Dryness.
This is referred to as the Five Dislikes.
The Fluids Generated by the Five Zang Organs:
The Heart generates Sweat (residue of Blood).
The Lung generates Nasal Mucus (discharged from the nose).
The Liver generates Tears (discharged from the eyes).
The Spleen generates Saliva (discharged from the mouth).
The Kidney generates Spittle (discharged from two openings under the tongue, Lianquan; the Foot-Shaoyin Kidney Meridian follows the throat and flanks the root of the tongue).
This is referred to as the Five Fluids.
Prohibitions Regarding the Five Flavors:
Pungent flavors move Qi; those with Qi disorders should not consume much pungent flavor (as Pungency disperses, further depleting Qi).
Salty flavors move Blood; those with Blood disorders should not consume much salty flavor (as Salt causes Blood to coagulate and stagnate).
Bitter flavors move to the Bones; those with Bone disorders should not consume much bitter flavor (as Bitterness is heavy and sinking, thus affecting bones. *Note: The text cites Jiuzhen Lun stating Bitter moves Blood/Fire transformation and Salty moves Bones/Water transformation, though standard theory often associates Bitter with Bones and Salty with Blood/Kidneys. Translating strictly per source text logic provided*).
Sweet flavors move to the Flesh/Muscles; those with Muscle disorders should not consume much sweet flavor (as Sweetness can cause distension).
Sour flavors move to the Tendons/Sinews; those with Tendon disorders should not consume much sour flavor (as Sourness contracts, leading to tendon spasms/cramps and potentially strangury).
This is referred to as the Five Prohibitions; do not allow excessive consumption.