黄帝问于岐伯曰。凡刺之法。必先本于神。血脉营气精神。此五脏之所藏也。至于淫 。离脏
则精失。魂魄飞扬。志意恍乱。智虑去身者。何因而然乎。天之罪与。人之过乎。何谓德气生精
神魂魄心意志思智虑。请问其故。岐伯答曰。天之在我者。德也。地之在我者。气也。德流气薄
而生者也。故生之来谓之精。两精相搏谓之神。随神往来者谓之魂。并精而出入者谓之魄。所以
任物者谓之心。心有所忆谓之意。意之所存谓之志。因志而存变谓之思。因思而远慕谓之虑。因
虑而处物谓之智。故智者之养生也。必顺四时而适寒暑。和喜怒而安居处。节阴阳而调刚柔。如是
则邪僻不至。长生久视。
此言人之德气。受天地之德气所生。以生精气魂魄志意智虑。故智者能全此神智。以顺天地之
性。而得养生之道焉。德者所得乎天。虚灵不昧。具众理应万事者也。目之视。耳之听。鼻之臭。口之味。手
之舞。足之蹈。在地所生之形气也。干知大始。坤作成物。德流气薄而生者也。决气篇曰。常先身
生是谓精。盖未成形而先受天一之精。故所生之来谓之精。平人绝谷篇曰。神者。水谷之精气也。
盖本于先天所生之精。后天水谷之精而生此神。故曰两精相搏谓之神。火之精为神。水之精为精。
肝为阳脏而藏魂。肺为阴脏而藏魄。故魂随神而往来。魄并精而出入。心为君主之官。神明出焉。
天地之万物。皆吾心之所任。心有所忆者意也。意之所存者志也。志有所变者思也。思有所慕者虑
也。虑有所处者智也。此皆心神之运用。故智者顺承天地之性。而得养生之道也。
是故怵惕思虑者则伤神。神伤则恐惧流淫而不止。因悲哀动中者。竭绝而失生。喜乐者神惮
散而不藏。愁忧者气闭塞而不行。盛怒者迷惑而不治。恐惧者神荡惮而不收。
此承上文而言思虑志意。皆心之所生。是以思虑喜怒悲忧恐惧。皆伤其心脏之神气。
心怵惕思虑则伤神。神伤则恐惧自失。破 脱肉。毛悴色夭。死于冬。
此分论七情伤五脏之神志。思虑。脾之情也。如心因怵惕思虑。则伤心藏之神。神伤则不能主
持。而恐惧自失矣。脾主土而主肌肉。肺主气而主皮毛。肉之膏肥曰 。色者。气之华也。 肉者。
地所成之形也。毛色者。天所生之气也。破 脱肉。毛悴色夭。天地所生之命绝矣。死于冬者。五
行之气。死于四时之胜克也。开之曰。心思虑伤神者。脾志并于心也。余脏同。
脾忧愁而不解则伤意。意伤则 乱。四肢不举。毛悴色夭。死于春。（ 音闷）
忧愁。肺之情也。如脾因忧愁不解。则伤脾脏之意。意伤则 乱而四肢不举。盖意乃心之所生。
而脾主四肢也。
肝悲哀动中则伤魂。魂伤则狂忘不精。不精则不正。当人阴缩而挛筋。两胁骨不举。毛悴色夭。
死于秋。
悲哀。肺之情也。如肝因悲哀动中。则伤肝脏所藏之魂。魂伤则狂忘不精。盖肝者将军之官。
谋虑出焉。肝志伤。则不能处事精详矣。胆为中正之官。决断出焉。脏气伤。则腑志亦不正而无决
断矣。肝主筋而脉络阴器。阴缩筋挛。胁骨不举。情志伤而及于形也。玉师曰。胆附于肝。脏腑相
通。惟肝胆最为亲切。
肺喜乐无极则伤魄。魄伤则狂。狂者意不存。人皮革焦。毛悴色夭。死于夏。
喜乐。心之情也。如肺因喜乐无极。则伤肺脏之魄。魄伤则狂。狂者意不存。意者心之发。盖
喜乐无极。则神亦惮散而不存矣。肺主皮毛。故人皮革焦。
肾盛怒而不止则伤志。志伤则喜忘其前言。腰脊不可以俯仰屈伸。毛悴色夭。死于季夏。
怒者。肝之情也。如肾盛怒不止。则伤肾脏之志。志伤则喜忘其前言。夫神志相合。喜忘者。
神志皆伤也。腰者肾之府。故腰脊不可以俯仰屈伸。夫脾志并于心。肺志并于脾。肝志并于肾。乃
子气并于母也。肺志并于肝。心志并于肺。受所不胜之相乘也。平脉篇曰。水行乘火。金行乘木。
名曰纵。水行乘金。火行乘木。名曰逆。盖母乘子者顺。子乘母者逆也。相生者顺。相克者逆。逆
则伤矣。
恐惧而不解则伤精。精伤则骨 痿厥。精时自下。是故五脏主藏精者也。不可伤。伤则失守而
阴虚。阴虚则无气。无气则死矣。是故用针者。察观病患之态。以知精神魂魄之存忘。得失之意。
五者已伤。针不可以治之也。
恐伤肾。故恐惧不解。则伤肾脏之精。肾主骨。故精伤则骨 痿厥。精时自下者。脏气伤而不
能藏也。火之精为神。水之精为志。上节论伤肾脏之志。此论伤肾脏之精。盖魂魄智意。本于心肾
精神之所生。故首言怵惕思虑者则伤神。末言恐惧而不解则伤精。神生于精。而精归于神也。夫水
谷入胃。津液各走其道。酸先入肝。苦先入心。甘先入脾。辛先入肺。咸先入肾。五脏主藏水谷之
精者也。神气生于精。故五脏之精不可伤。伤则失守而阴虚。阴虚则神气绝而死矣。是故用针者。
察观病患之态。以知精神魂魄之存亡。意之得失。如五者已伤。针不可以治之矣。故当顺天之性。
以调养其精气神焉。玉师曰。恐惧不解则伤精。先天之精也。五脏主藏精者。后天水谷之精也。神
气皆生于精。故曰阴虚则无气。
肝藏血。血舍魂。肝气虚则恐。实则怒。脾藏荣。荣舍意。脾气虚则四肢不用。五脏不安。实
则腹胀。经溲不利。心藏脉。脉舍神。心气虚则悲。实则笑不休。肺藏气。气舍魄。肺气虚则鼻塞
不利。少气。实则喘喝。胸盈仰息。肾藏精。精舍志。肾气虚则厥。实则胀。五脏不安。必审五脏
之病形。以知其气之虚实。谨而调之也。
此言五脏之气。各有虚有实。而见证之不同也。五脏各有所藏。五志各有所舍。如五志受伤。
则有五志之病。如脏气不平。则见脏气之证。故必审五脏之病形。以知其气之虚实也。肝者将军之
官。故气虚则恐。气实则怒。脾主四肢。故虚则四肢不用。土灌四脏。是以五脏不安。腹乃脾土之
郛郭。故实则腹胀。经溲不利者。不转
输其水也。夫神慈则悲。喜为心志。故心气虚则悲。盛实则笑不休。肺主气以司呼吸。故肺气虚则
鼻塞不利。少气。实则喘喝胸满而不得偃息也。肾为生气之原。故虚则手足厥冷。肾者。胃之关也。
故实则关门不利而为胀矣。此五脏之气。各有太过不及。而不得安和。当审其所见之气而调之也。
黄帝向岐伯问道：大凡针刺的方法，必须以“神”为根本。血脉、营气、精神，这五者分别是五脏所藏纳的内容。如果精气淫溢外泄，脱离脏腑的固摄，就会导致精液流失，魂魄飞扬，志意恍惚混乱，智虑离开身体，这是什么原因造成的呢？是上天的罪过，还是人的过错呢？请问什么是德、气、精、魂、魄、心、志、意、思、智、虑？
岐伯回答说：天赋予我们的叫作“德”，地赋予我们的叫作“气”。德与气流动交融而化生万物。所以，生命的本源称为“精”，两精（先天之精）相互搏结就产生了“神”，伴随神往来活动的叫作“魂”，依附于精而出入的叫作“魄”，用来承担和感知外物事物的叫作“心”，心中有所回忆念想的叫作“意”，意念中坚定保存下来的叫作“志”，依据志向进行存留变化的叫作“思”，依据思考而向远处慕求的叫作“虑”，依据思虑而妥善处置事物的叫作“智”。所以，明智的人养生，必然顺应四季变化以适应寒暑，调和喜怒情绪并安居处所，节制阴阳并调节刚柔。像这样，邪僻之气就不会到来，从而能够长寿且目光明亮。
这段文字论述了人的德气，是承受天地的德气而生成的，由此产生精气、魂魄、志意、智虑。所以明智的人能保全这些神智，顺应天地的本性，从而得到养生的方法。“德”是从天那里所得到的，虚灵不昧，具备众理以应对万事。眼睛看、耳朵听、鼻子嗅、嘴巴尝、手舞动、脚跳跃，这些都是在地所生成的形体和气。乾知大始，坤作成物，都是德流气薄而化生的。《决气篇》说：“在身体形成之前就存在的，叫做精。”这是因为在未成形之前先接受了天一之精，所以生命的本源称为精。《平人绝谷篇》说：“神，是水谷的精气。”这是基于先天所生的精，加上后天水谷之精而生出这个神，所以说“两精相搏谓之神”。火的精微表现为神，水的精微表现为精。肝是阳脏而藏魂，肺是阴脏而藏魄。所以魂随神而往来，魄依附精而出入。心是君主之官，神明从这里发出。天地间的万物，都由我的心来承担。心中有所忆念就是意，意念中保存下来的是志，志中有变化的是思，思中有慕求是虑，虑中有处置的是智。这些都是心神的作用运用。所以明智的人顺承天地的本性，从而得到养生的方法。
因此，惊惧思虑会损伤神。神受伤则会出现恐惧、滑脱不禁且不止息的情况。因为悲哀触动内心的，会导致精气竭绝而丧失生机。喜乐过度的，会使神气懈怠散漫而不能内守。愁忧的，会使气机闭塞而不运行。盛怒的，会使人迷惑而失去条理。恐惧的，会使神气动荡畏惧而不能收敛。
这里承接上文来说，思虑、志、意都源于心。所以思虑、喜怒、悲、忧、恐惧，都会损伤心脏的神气。
心受到惊惧思虑则伤神。神受伤则出现恐惧、自我失控。肌肉消瘦脱失，毛发憔悴，面色枯槁，死于冬季。
这里分别论述七情损伤五脏的神志。思虑是脾的情志。如果心因惊惧思虑，就会损伤心所藏的神。神受伤就不能主持，而出现恐惧、自我失控。脾属土而主肌肉，肺主气而主皮毛。肉中的膏脂肥厚称为“䐃”（音同“闷”），色是气的荣华表现。“䐃”和肉，是地所形成的形体；毛和色，是天所生成的气。肌肉消瘦脱失，毛发憔悴，面色枯槁，意味着天地所生的生命终结。死于冬季，是因为五行之气，死于四时的胜克关系。张景岳说：心思虑伤神，是因为脾志并入于心。其余脏腑同理。
脾因忧愁不解则损伤意。意受伤则思维混乱，四肢不能举动，毛发憔悴，面色枯槁，死于春季。
忧愁是肺的情志。如果脾因忧愁不解，就会损伤脾脏所藏的意。意受伤则思维混乱而四肢不能举动。盖意是由心所生，而脾主四肢。
肝因悲哀触动内心则损伤魂。魂受伤则狂妄健忘而不精明，不精明行为就不端正。应当出现阴部收缩、筋脉拘挛，两胁骨骼不能抬起，毛发憔悴，面色枯槁，死于秋季。
悲哀是肺的情志。如果肝因悲哀触动内心，就会损伤肝脏所藏的魂。魂受伤则狂妄健忘而不精明。盖肝是将军之官，谋略思虑从这里发出。肝志受伤，就不能处事精细详尽。胆是中正之官，决断从这里发出。脏气受伤，腑志也不端正而没有决断。肝主筋而脉络阴器，阴缩筋挛，胁骨不能抬起，这是情志损伤波及到形体。玉师说：胆附于肝，脏腑相通，只有肝胆最为亲密。
肺因喜乐无度则损伤魄。魄受伤则狂妄，狂妄的人意念不存在。人皮肤干枯如革，毛发憔悴，面色枯槁，死于夏季。
喜乐是心的情志。如果肺因喜乐无度，就会损伤肺脏所藏的魄。魄受伤则狂妄，狂妄的人意念不存在。意是心的发用，盖喜乐无度，神也会懈怠散漫而不能存在。肺主皮毛，所以人皮肤干枯如革。
肾因盛怒不止则损伤志。志受伤则喜欢忘记以前说的话，腰脊不能俯仰屈伸，毛发憔悴，面色枯槁，死于季夏（长夏）。
怒是肝的情志。如果肾因盛怒不止，就会损伤肾脏所藏的志。志受伤则喜欢忘记以前说的话。神与志相合，喜欢忘记，说明神和志都受伤了。腰是肾的府邸，所以腰脊不能俯仰屈伸。脾志并入心，肺志并入脾，肝志并入肾，这是子气并入母气。肺志并入肝，心志并入肺，这是受所不胜之气的乘侮。《平脉篇》说：水行乘火，金行乘木，名叫纵。水行乘金，火行乘木，名叫逆。盖母乘子是顺，子乘母是逆。相生者为顺，相克者为逆。逆则受伤。
恐惧不解则损伤精。精受伤则骨骼痿弱厥冷，精液时常自行滑下。所以五脏是主藏精的器官，不可损伤。损伤就会失守而导致阴虚。阴虚就没有气，没有气就会死亡。所以使用针法的人，要观察病患的状态，以此知道精神魂魄的存亡，意的得失。如果这五者已经受伤，针法就不能治疗了。
恐伤肾。所以恐惧不解，就会损伤肾脏的精。肾主骨，所以精受伤则骨骼痿弱厥冷。精液时常自行滑下，是因为脏气受伤而不能固藏。火的精微表现为神，水的精微表现为志。上节论述损伤肾脏的志，此节论述损伤肾脏的精。盖魂魄、智、意，本于心肾精神的所生。所以开头说惊惧思虑则伤神，结尾说恐惧不解则伤精。神生于精，而精归于神。饮食水谷进入胃中，津液各自走其通道。酸味先入肝，苦味先入心，甘味先入脾，辛味先入肺，咸味先入肾。五脏是主藏水谷之精的器官。神气生于精，所以五脏之精不可损伤。损伤就会失守而导致阴虚。阴虚则神气绝灭而死。所以使用针法的人，要观察病患的状态，以此知道精神魂魄的存亡，意的得失。如果这五者已经受伤，针法就不能治疗了。所以应当顺应天的本性，来调养其精气神。玉师说：恐惧不解则伤精，这是先天之精。五脏主藏精，这是后天水谷之精。神气都生于精，所以说阴虚则无气。
肝藏血，血舍魂。肝气虚则恐惧，肝气实则愤怒。脾藏荣气，荣气舍意。脾气虚则四肢不能用，五脏不安宁，脾气实则腹胀，大小便不利。心藏脉，脉舍神。心气虚则悲伤，心气实则笑不休。肺藏气，气舍魄。肺气虚则鼻塞不利，少气，肺气实则喘喝，胸满仰息。肾藏精，精舍志。肾气虚则厥冷，肾气实则胀满，五脏不安。必须审察五脏的病形，以此知道气的虚实，谨慎地调治它。
这段文字论述五脏之气，各有虚有实，而见证不同。五脏各有所藏，五志各有所舍。如果五志受伤，就有五志的病；如果脏气不平，就见脏气的证。所以必须审察五脏的病形，以此知道气的虚实。肝是将军之官，所以气虚则恐惧，气实则愤怒。脾主四肢，所以虚则四肢不能用。土灌四脏，所以五脏不安。腹是脾土的廓郭，所以实则腹胀。经溲不利，是不转输其水。神慈则悲，喜为心志，所以心气虚则悲伤，盛实则笑不休。肺主气以司呼吸，所以肺气虚则鼻塞不利，少气，实则喘喝胸满而不得仰卧休息。肾为生气之源，所以虚则手足厥冷。肾是胃之关，所以实则关门不利而为胀。这五脏之气，各有太过不及，而不能安和，应当审察所见之气而调治它。
Huangdi asked Qibo: In all acupuncture methods, one must first base oneself on Shen (Spirit). The blood vessels, Ying-Qi (Nutritive Qi), and Jing-Shen (Essence-Spirit) are what the Five Zang Organs store. When Jing-Essence overflows and leaves the Zang Organs, Jing is lost; Hun-Soul and Po-Body-Soul fly away; Zhi-Will and Yi-Mind become confused and chaotic; and Zhi-Li (Wisdom/Planning) leaves the body. What causes this? Is it the fault of Heaven or the error of humans? What are De-Virtue, Qi, Jing, Hun, Po, Xin-Heart, Zhi, Yi, Si-Thought, Lu-Reflection, and Zhi-Wisdom? Please explain their origins.
Qibo replied: What Heaven endows in us is called De (Virtue); what Earth endows in us is called Qi. De flows and Qi condenses, giving birth to life. Therefore, the origin of life is called Jing (Essence). The interaction of two Jings gives rise to Shen (Spirit). That which accompanies Shen and comes and goes is called Hun (Soul). That which exits and enters along with Jing is called Po (Body-Soul). That which assumes responsibility for external objects is called Xin (Heart). Memory within the Heart is called Yi (Mind/Intention). What is retained by Yi is called Zhi (Will). Variation based on Zhi is called Si (Thought). Far-reaching aspiration based on Si is called Lu (Reflection). Handling matters based on Lu is called Zhi (Wisdom). Thus, the wise person in nurturing life must conform to the four seasons and adapt to cold and heat, harmonize joy and anger, and live in peace. They regulate Yin and Yang and adjust rigidity and softness. In this way, pathogenic factors will not arise, allowing for long life and clear vision.
This passage discusses human De-Qi, which is generated from the De-Qi of Heaven and Earth, producing Jing, Hun, Po, Zhi, Yi, Zhi-Li. Thus, the wise can preserve this Shen-Zhi, conform to the nature of Heaven and Earth, and attain the Way of Nurturing Life. De is obtained from Heaven; it is empty, spiritual, and unobscured, containing all principles to respond to all affairs. Vision, hearing, smell, taste, hand movement, and foot stepping are the form and Qi generated by Earth. Qian initiates, Kun completes things; these are born from the flow of De and condensation of Qi. The *Jueqi* Chapter states: "What exists before the body forms is called Jing." This is because before forming, one receives the Jing of Heavenly One, so the origin of life is called Jing. The *Pingren Juegu* Chapter states: "Shen is the essence-Qi of water and grain." This originates from the pre-natal Jing and post-natal water-grain Jing to generate Shen. Hence, "the interaction of two Jings gives rise to Shen." The essence of Fire manifests as Shen; the essence of Water manifests as Jing. The Liver is a Yang organ storing Hun; the Lung is a Yin organ storing Po. Thus, Hun follows Shen, and Po accompanies Jing. The Heart is the Sovereign Official, from whom Shen-Ming emerges. All things in Heaven and Earth are assumed by our Heart. Memory in the Heart is Yi; retention in Yi is Zhi; variation in Zhi is Si; aspiration in Si is Lu; handling in Lu is Zhi. These are all functions of Heart-Shen. Thus, the wise conform to the nature of Heaven and Earth to attain the Way of Nurturing Life.
Therefore, fright and rumination injure Shen. If Shen is injured, fear and involuntary discharge occur without cessation. Sorrow that moves the center exhausts and destroys life. Unrestrained joy causes Shen to dissipate and fail to store. Worry causes Qi to block and stagnate. Extreme anger causes confusion and disorder. Fear causes Shen to agitate and fail to gather.
Continuing from above, rumination, Zhi, and Yi all originate from the Heart. Thus, rumination, joy, anger, sorrow, worry, and fear all injure the Heart's Shen-Qi.
Fright and rumination injure Heart-Shen. If Shen is injured, there is fear and loss of self-control. Muscles waste away, hair becomes brittle, complexion fades, and death occurs in Winter.
This section discusses how the Seven Emotions injure the Shen-Zhi of the Five Zang Organs. Rumination is the emotion of the Spleen. If the Heart is affected by fright and rumination, it injures the Shen stored in the Heart. If Shen is injured, it cannot govern, leading to fear and loss of self-control. The Spleen governs Earth and muscles; the Lung governs Qi and skin/hair. Fleshy fat is called "Ren"; color is the splendor of Qi. Flesh is the form formed by Earth; hair and color are the Qi generated by Heaven. Muscle wasting, brittle hair, and faded color indicate the severance of life derived from Heaven and Earth. Death in Winter is due to the Qi of the Five Elements dying from seasonal overcoming. Zhang Jingyue said: Heart-rumination injuring Shen is because Spleen-Zhi merges into the Heart. The same applies to other organs.
If the Spleen is troubled by unresolved worry, it injures Yi. If Yi is injured, thinking becomes chaotic, limbs cannot move, hair becomes brittle, complexion fades, and death occurs in Spring.
Worry is the emotion of the Lung. If the Spleen is troubled by unresolved worry, it injures the Yi stored in the Spleen. If Yi is injured, thinking becomes chaotic and limbs cannot move. Yi is generated by the Heart, while the Spleen governs the limbs.
If the Liver is moved by sorrow, it injures Hun. If Hun is injured, there is madness, forgetfulness, and lack of clarity; lack of clarity leads to impropriety. Symptoms include retraction of the genitals, tendon contraction, inability to lift the costal bones, brittle hair, faded complexion, and death in Autumn.
Sorrow is the emotion of the Lung. If the Liver is moved by sorrow, it injures the Hun stored in the Liver. If Hun is injured, there is madness, forgetfulness, and lack of clarity. The Liver is the General Official, from whom strategy emerges. If Liver-Zhi is injured, it cannot handle affairs with precision. The Gallbladder is the Official of Justice, from whom decision-making emerges. If Zang-Qi is injured, Fu-Zhi is also improper and lacks decision-making. The Liver governs tendons and connects to the genitalia; retraction and tendon contraction, inability to lift costal bones, show emotional injury affecting the form. Master Yu said: The Gallbladder attaches to the Liver; Zang and Fu are connected, and only the Liver and Gallbladder are most intimate.
If the Lung is subjected to boundless joy, it injures Po. If Po is injured, there is madness; the mad person has no Yi. Skin becomes dry like leather, hair becomes brittle, complexion fades, and death occurs in Summer.
Joy is the emotion of the Heart. If the Lung is subjected to boundless joy, it injures the Po stored in the Lung. If Po is injured, there is madness; the mad person has no Yi. Yi is the expression of the Heart. Boundless joy causes Shen to dissipate and fail to exist. The Lung governs skin and hair, so skin becomes dry like leather.
If the Kidney is subjected to unceasing extreme anger, it injures Zhi. If Zhi is injured, there is frequent forgetting of previous words, inability to bend/extend the waist and spine, brittle hair, faded complexion, and death in Late Summer.
Anger is the emotion of the Liver. If the Kidney is subjected to unceasing extreme anger, it injures the Zhi stored in the Kidney. If Zhi is injured, there is frequent forgetting of previous words. Shen and Zhi combine; forgetting indicates both Shen and Zhi are injured. The waist is the mansion of the Kidney, hence the inability to bend/extend the waist and spine. Spleen-Zhi merges into Heart, Lung-Zhi merges into Spleen, Liver-Zhi merges into Kidney; this is Child-Qi merging into Mother-Qi. Lung-Zhi merges into Liver, Heart-Zhi merges into Lung; this is being overcome by the element that does not overcome it. The *Pingmai* Chapter states: Water overcoming Fire, Metal overcoming Wood is called "Zong" (Unrestrained). Water overcoming Metal, Fire overcoming Wood is called "Ni" (Rebellious). Mother overcoming Child is Shun (Smooth); Child overcoming Mother is Ni (Rebellious). Generating is Shun; Overcoming is Ni. Ni leads to injury.
If fear is unresolved, it injures Jing. If Jing is injured, there is bone atrophy and cold extremities, and spontaneous leakage of essence. The Five Zang Organs store Jing and must not be injured. Injury leads to loss of control and Yin deficiency. Yin deficiency leads to lack of Qi; lack of Qi leads to death. Therefore, acupuncturists must observe the patient's state to know the presence or absence of Spirit, Soul, Body-Soul, and the gain or loss of Mind. If these five are already injured, acupuncture cannot treat them.
Fear injures the Kidney. Thus, unresolved fear injures Kidney-Jing. The Kidney governs bones, so Jing injury leads to bone atrophy and cold extremities. Spontaneous leakage of essence occurs because Zang-Qi is injured and cannot store. The essence of Fire is Shen; the essence of Water is Zhi. The previous section discussed injuring Kidney-Zhi; this section discusses injuring Kidney-Jing. Hun, Po, Zhi-Li, and Yi originate from Heart-Shen and Kidney-Jing. Hence, it begins with "fright and rumination injure Shen" and ends with "unresolved fear injures Jing." Shen is born from Jing, and Jing returns to Shen. Food and drink enter the Stomach; fluids follow their respective paths. Sourness enters the Liver first, Bitterness the Heart, Sweetness the Spleen, Pungency the Lung, Saltness the Kidney. The Five Zang Organs store the essence of water and grain. Shen-Qi is born from Jing, so Zang-Jing must not be injured. Injury leads to Yin deficiency. Yin deficiency leads to the extinction of Shen-Qi and death. Therefore, acupuncturists must observe the patient's state to know the survival or loss of Spirit, Soul, Body-Soul, and the gain or loss of Mind. If these five are injured, acupuncture cannot treat them. One must conform to the nature of Heaven to nourish Jing, Qi, and Shen. Master Yu said: Unresolved fear injures Jing, which is Pre-natal Jing. The Five Zang Organs store Jing, which is Post-natal water-grain Jing. Shen-Qi is born from Jing, hence "Yin deficiency leads to lack of Qi."
The Liver stores Blood; Blood houses Hun. Liver-Qi deficiency leads to fear; excess leads to anger. The Spleen stores Ying-Qi; Ying-Qi houses Yi. Spleen-Qi deficiency leads to limb paralysis and Five Zang unrest; excess leads to abdominal distension and difficult urination/defecation. The Heart stores Mai (Vessels); Mai houses Shen. Heart-Qi deficiency leads to sadness; excess leads to incessant laughter. The Lung stores Qi; Qi houses Po. Lung-Qi deficiency leads to nasal congestion, shortness of breath; excess leads to wheezing, chest fullness, and仰息 (breathing with head thrown back). The Kidney stores Jing; Jing houses Zhi. Kidney-Qi deficiency leads to cold extremities; excess leads to distension and Five Zang unrest. One must examine the pathological forms of the Five Zang Organs to know the deficiency or excess of Qi and carefully regulate it.
This passage discusses that the Qi of the Five Zang Organs has both deficiency and excess, presenting different symptoms. Each Zang stores something, and each Zhi (Emotion) has a residence. If the Five Zhi are injured, there are diseases of the Five Zhi; if Zang-Qi is imbalanced, there are signs of Zang-Qi pathology. Thus, one must examine the pathological forms of the Five Zang Organs to know the deficiency or excess of Qi. The Liver is the General Official; thus, Qi deficiency leads to fear, excess to anger. The Spleen governs the limbs; thus, deficiency leads to limb paralysis. Earth irrigates the Four Zang Organs, causing Five Zang unrest. The abdomen is the outer wall of Spleen-Earth; thus, excess leads to abdominal distension. Difficult urination/defecation results from failure to transport fluids. Divine compassion leads to sadness; Joy is the Zhi of the Heart; thus, Heart-Qi deficiency leads to sadness, excess to incessant laughter. The Lung governs Qi and respiration; thus, Lung-Qi deficiency leads to nasal congestion and shortness of breath, excess to wheezing, chest fullness, and inability to lie flat. The Kidney is the source of generating Qi; thus, deficiency leads to cold hands and feet. The Kidney is the gate of the Stomach; thus, excess leads to obstruction and distension. The Qi of these Five Zang Organs has either excess or deficiency, failing to be harmonious. One must examine the observed Qi and regulate it.