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。少俞曰。帝问何急。黄帝曰。愿尽闻之。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。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。白色薄皮弱肉者。不胜夏之虚风。青色薄皮弱肉。不胜秋之虚
风。赤色薄皮弱肉。不胜冬之虚风也。黄帝曰。黑色不病乎。少俞曰。黑色而皮肤肉坚。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。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。
朱永年曰。上章论五脏之气见于色。而分别于明堂。此论五脏之气充于形而审其虚实。盖皮肤肌
腠之间。五脏元真之所通会。是以薄皮弱肉。则脏真之气虚矣。五脏之气虚。则不能胜四时之虚风矣。
虚风者。虚乡不正之邪风也。黑者。水之色。论肾气之浓薄也。不伤于四时之风者。谓土旺于四季也。
不病长夏之风者。谓土主于长夏也。设有皮浓肉坚。而伤于四时之风者。必重感于寒也。夫在地为水。
在天为寒。肾为水脏。上应天之寒气。是以色黑而皮浓肉坚之为病者。必重感于寒。外内皆然乃病。
谓外受天之寒邪。内伤肾脏之水气。此言人之五脏与天之六气相合。是以五色之薄弱者。不能胜四时
之风气也。倪冲之曰。五变章论形之浓薄坚脆。此章论形中之气。有强弱之不同。
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。颜色变化。乍死乍生。余见其然也。不知其何由。愿闻其故。
少俞曰。夫忍痛与不忍痛者。皮肤之浓薄。肌肉之坚脆。缓急之分也。非勇怯之谓也。
倪冲之曰。此言形气之有别也。夫忍痛与不忍痛者。因形之浓薄坚脆也。勇怯者。气之强弱也。
上节论因形而定气。此论形气之各有分焉。盖形舍气。气归形。形气之可分可合而论者也。
黄帝曰。愿闻勇怯之所由然。少俞曰。勇士者。目深以固。长冲直扬。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。
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。 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。
此怯士之所能然者也。
朱永年曰。此言勇怯者。本于心之端小。气之盛衰。肝胆之强弱也。目深以固。长冲直扬。肝气强
也。理者。肌肉之纹理。乃三焦通会之处。三焦理横。少阳之气壮而胆横也。其心端直。自反而缩也。
肝大以坚。脏体之坚大也。胆满以傍。胆之精汁。充满于四旁。此肝胆之形质壮盛也。气盛而胸张。气之
盛大也。肝举胆横。 裂毛起。肝胆之气强也。夫心者。君主之官。神明出焉。肝者。将军之官。谋虑
出焉。胆者。中正之官。决断出焉。是以心直气壮。肝举胆横。此勇士之所由然者也。目大不减者。
目虽大而不深固也。阴阳相失者。血气不和也。焦理纵
者。三焦之理路纵弛也。 短而小者。心小而下也。肝系缓。胆不满。肠胃缓。胁下空。肝胆之
体质薄也。夫肺主气。气不能满其胸。故虽方大怒。肝肺虽举。气衰复下。此怯士之所由然者也。
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。
朱氏曰。此复申明人之勇怯。本于气之弱强。气之壮盛。由胃腑水谷之所生也。酒者。水谷之
精。熟谷之液也。其气 悍。故能助气之充满。而使肝胆浮横。然酒散则气衰。气衰则悔矣。故善养
乎气者。饮食有节。起居有常。则形气充足矣。暴喜伤阳。暴怒伤阴。和其喜怒。则阴阳不相失矣。
形气壮盛。虽遇烈风豪雨。无由入其腠理。而况四时之虚风乎。倪氏曰。气之敢勇。本于心之端直。肝
之大坚。胆之汁满。是气生于形也。气满胸中。而使肝浮胆横。是形本乎气也。形不离乎气。气不离
乎形。此天之生命。所以立形定气。以观人之寿夭者也。高士宗曰。怯士之得酒。与勇士同类。即虽方
大怒。肝肺举而气衰。复下相同。盖因酒因怒以壮其气。酒散气衰。则复怯矣。故无暴其气。此善养
乎大勇者也。
黄帝向少俞问道：这里有个人，和别人一起行走、一起站立，年龄大小相同，穿着衣服的厚薄也一致，突然遇到狂风暴雨。有的人生病，有的人不生病；有的人全都生病，有的人全都不生病。这是什么原因呢？
少俞说：陛下问得多么急切啊。
黄帝说：我希望详尽地听您讲解。
少俞说：春季的青风（春风），夏季的阳风（夏风），秋季的凉风，冬季的寒风。这四季的风邪，致病的情况各不相同。
黄帝说：四季的风邪致病情况是怎样的？
少俞说：肤色黄、皮肤薄、肌肉软弱的人，承受不住春季的虚风（不正之风）；肤色白、皮肤薄、肌肉软弱的人，承受不住夏季的虚风；肤色青、皮肤薄、肌肉软弱的人，承受不住秋季的虚风；肤色赤、皮肤薄、肌肉软弱的人，承受不住冬季的虚风。
黄帝说：肤色黑的人就不生病吗？
少俞说：肤色黑且皮肤肌肉坚实的人，确实不受四季风邪的伤害。如果皮肤薄而肌肉不坚实，且面色不均一，那么在长夏时节遇到虚风就会生病。如果皮肤厚实而肌肉坚实，在长夏时节遇到虚风就不会生病。如果皮肤厚实而肌肉坚实，一定是再次感受了寒邪，内外都受寒邪侵袭才会生病。
黄帝说：讲得好。
朱永年评注：上一章论述五脏之气显现于面色，并在明堂（鼻部及周围区域）进行分辨；这一章论述五脏之气充盈于形体，并审察其虚实。大概皮肤肌腠之间，是五脏元气真气交汇通达之处。因此，皮肤薄肌肉软弱，说明脏真之气虚弱。五脏之气虚弱，就不能抵御四季的虚风。所谓虚风，是指来自虚乡的不正邪风。黑色是水之色，此处论述肾气的浓薄。说不受四季风邪伤害，是说土气旺盛于四季（脾属土，主四肢肌肉，土旺则肌肉坚）。说不患长夏风邪之病，是说土气主宰长夏。假设有皮肤厚实肌肉坚实，却受到四季风邪伤害的，一定是再次感受了寒邪。大地上的水，在天为寒气。肾为水脏，上应天之寒气。所以肤色黑且皮肤厚实肌肉坚实的人患病，一定是再次感受了寒邪，内外皆受寒邪侵袭才发病。意思是外受天之寒邪，内伤肾脏之水气。这说明人的五脏与天的六气相合，所以五色中表现薄弱的人，不能抵御四季的风气。倪冲之评注：《五变》篇论述形体的厚薄坚脆，本章论述形体中的气，有强弱的不同。
黄帝说：人能够忍受疼痛和不能忍受疼痛的区别，并不是勇敢和怯懦的分野。勇敢的勇士不能忍受疼痛时，见到危难就上前，见到疼痛就停止。怯懦的士人能够忍受疼痛时，听到危难就恐惧，遇到疼痛却不动弹。勇敢的勇士能够忍受疼痛时，见到危难不恐惧，遇到疼痛不动弹。怯懦的士人不能忍受疼痛时，见到危难和疼痛，眼睛转动、脸色改变，恐惧得说不出话，失气惊骇，脸色变化不定，忽死忽生。我见过这种情况，但不知道它的原因，希望听听其中的道理。
少俞说：能够忍受疼痛和不能忍受疼痛的区别，在于皮肤的厚薄、肌肉的坚脆以及筋脉的缓急，这并不是指勇敢或怯懦。
倪冲之评注：这里说的是形体和气各有不同。能够忍受疼痛和不能忍受疼痛，是因为形体的厚薄坚脆。勇敢和怯懦，是气的强弱。上一节论述因形体而定气，这一节论述形和气各有分别。大概形体是气的居所，气归于形体，形和气是可以分开也可以合并来论述的。
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，眼睛深邃而稳固，目光直竖向上，三焦的纹理横向分布，心脏端正正直，肝脏大而坚实，胆囊饱满且旁张。发怒时，气机盛满而胸膛张开，肝气升举而胆气横溢，眼眶裂开而目光上扬，毛发竖起而面色苍白。这就是勇敢的人产生这些表现的原因。
黄帝说：我希望了解怯懦的人产生这些表现的原因。
少俞说：怯懦的人，眼睛大但不深邃，阴阳之气失调，三焦的纹理纵向松弛，心系短小，肝系弛缓，胆囊不满且下垂，肠胃挺直，胁下空虚。即使刚刚大发雷霆，气也不能充满胸膛。虽然肝肺之气升举，但气很快衰弱又下行，所以不能长久愤怒。这就是怯懦的人产生这些表现的原因。
朱永年评注：这里说的勇敢和怯懦，根本在于心脏的大小端正、气的盛衰以及肝胆的强弱。眼睛深邃而稳固，目光直竖向上，说明肝气强盛。纹理，指肌肉的纹理，是三焦通会之处。三焦纹理横向，说明少阳之气壮盛而胆气横溢。心脏端正正直，是自反而缩（内心正直收敛）。肝脏大而坚实，是脏体坚固壮大。胆囊饱满且旁张，是胆的精汁充满于四周。这是肝胆的形质壮盛。气盛而胸膛张开，是气机的盛大。肝举胆横，眼眶裂开毛发竖起，是肝胆之气强盛。心是君主之官，神明由此发出；肝是将军之官，谋虑由此发出；胆是中正之官，决断由此发出。所以心直气壮，肝举胆横，这就是勇敢的人产生这些表现的原因。眼睛大但不深邃，是眼睛虽然大但不深邃稳固。阴阳失调，是血气不和。三焦纹理纵向松弛，是三焦的理路纵弛。心系短小而低下。肝系弛缓，胆囊不满，肠胃弛缓，胁下空虚，是肝胆的体质薄弱。肺主气，气不能充满胸膛，所以即使刚刚大怒，肝肺之气虽升举，但气衰弱后又下行，这就是怯懦的人产生这些表现的原因。
黄帝说：怯懦的人喝了酒，发怒时不躲避勇士，这是哪个脏腑的作用导致的？
少俞说：酒是五谷的精微，是熟谷的液汁。它的气性剽悍。当它进入胃中，胃就会胀满，气机上逆充满于胸中，使肝气上浮、胆气横溢。在这个时候，（怯士的表现）本来就和勇士一样。但酒气消散后气力衰弱，就会后悔。这与勇士同类，只是不知道回避危险，这叫做“酒悖”（酒后逞强）。
朱氏评注：这里再次申明人的勇敢和怯懦，根本在于气的强弱。气的壮盛，是由胃腑消化水谷所生成的。酒是五谷的精微，是熟谷的液汁。它的气性剽悍，所以能助长气机的充满，而使肝胆之气浮越横溢。然而酒气消散后气力衰弱，气衰就会后悔。所以善于调养气的人，饮食有节制，起居有规律，那么形气就会充足。暴喜损伤阳气，暴怒损伤阴气，调和喜怒，那么阴阳就不会失调。形气壮盛，即使是遇到狂风暴雨，也没有机会侵入其腠理，何况四季的虚风呢？倪氏评注：气的敢勇，根本在于心脏的端正正直、肝脏的大而坚实、胆囊的精汁充满，这是气生于形体。气充满胸膛，而使肝气浮越、胆气横溢，这是形体本乎气。形体不离乎气，气不离乎形体，这是上天的生命之道，所以确立形体、安定气机，用来观察人的寿夭。高士宗评注：怯懦的人喝了酒，变得与勇士同类，即虽然刚刚大怒，肝肺之气升举，但气衰弱后又下行，与此相同。大概是因为酒和怒来壮大气机，酒气消散后气力衰弱，就又变回怯懦了。所以不要过度耗散气机，这才是善于培养真正勇敢的人。
Huangdi asked Shaoyu, "There is a person here who walks and stands alongside others. Their ages are equal, and the thickness of their clothing is uniform. Suddenly encountering fierce winds and heavy rain, some fall ill while others do not; some all fall ill, while none do. What is the reason for this?"
Shaoyu replied, "Your Majesty asks with such urgency."
Huangdi said, "I wish to hear it in full detail."
Shaoyu said, "The green wind (Chun Qing Feng) of spring, the yang wind (Xia Yang Feng) of summer, the cool wind of autumn, and the cold wind of winter. These winds of the four seasons cause diseases that manifest in different forms."
Huangdi asked, "How do the winds of the four seasons cause disease?"
Shaoyu said, "Those with yellow complexion, thin skin, and weak flesh cannot withstand the deficient wind (Xu Feng, pathogenic winds from unfavorable directions) of spring. Those with white complexion, thin skin, and weak flesh cannot withstand the deficient wind of summer. Those with bluish-green complexion, thin skin, and weak flesh cannot withstand the deficient wind of autumn. Those with reddish complexion, thin skin, and weak flesh cannot withstand the deficient wind of winter."
Huangdi asked, "Do those with black complexion not get sick?"
Shaoyu said, "Those with black complexion and firm skin and flesh are indeed not injured by the winds of the four seasons. However, if their skin is thin and flesh not firm, and their complexion is uneven, they will fall ill when encountering deficient wind during the late summer. If their skin is thick and flesh firm, they will not fall ill even when encountering deficient wind during the late summer. If their skin is thick and flesh firm, illness occurs only if they are heavily affected by cold pathogens, where both exterior and interior are compromised."
Huangdi said, "Excellent."
Zhu Yongnian commented: The previous chapter discussed how the Qi of the Five Zang organs manifests in color and is distinguished at the Ming Tang (the area around the nose). This chapter discusses how the Qi of the Five Zang organs fills the form and examines its deficiency or excess. Generally, between the skin and muscle pores lies the convergence point of the primordial Qi of the Zang organs. Therefore, thin skin and weak flesh indicate a deficiency of the true Qi of the Zang organs. When the Qi of the Five Zang organs is deficient, it cannot withstand the deficient winds of the four seasons. Deficient wind refers to evil winds from unfavorable directions. Black is the color of Water, discussing the density of Kidney Qi. Not being injured by the winds of the four seasons implies that Earth Qi is prosperous in the four seasons (Spleen belongs to Earth, governing muscles and limbs; Earth prosperity leads to firm muscles). Not falling ill from late summer wind implies that Earth governs the late summer. Even if one has thick skin and firm flesh, injury from the winds of the four seasons must be due to a secondary infection of cold. Water on earth corresponds to Cold in heaven. The Kidney is the Water organ, corresponding to the cold Qi of heaven. Thus, those with black complexion, thick skin, and firm flesh who fall ill must have been heavily affected by cold, compromising both exterior and interior. This means suffering external heavenly cold pathogens and internal injury to Kidney Water Qi. This illustrates that human Five Zang organs harmonize with the Six Qi of heaven. Therefore, those whose complexions show weakness cannot withstand the winds of the four seasons. Ni Chongzhi commented: The Chapter on Five Changes discussed the thickness, thinness, firmness, and fragility of the form. This chapter discusses the Qi within the form, which varies in strength and weakness.
Huangdi said, "The ability to endure pain versus the inability to endure pain does not distinguish bravery from cowardice. A brave warrior who cannot endure pain advances when facing danger but stops when feeling pain. A timid scholar who can endure pain fears when hearing of danger but remains motionless when experiencing pain. A brave warrior who can endure pain feels no fear when facing danger and remains motionless when experiencing pain. A timid scholar who cannot endure pain, upon seeing danger and pain, turns his eyes, changes his facial expression, becomes too fearful to speak, loses Qi, is startled, his complexion changes unpredictably, appearing as if dying and then coming back to life. I have seen this happen, but I do not know the cause. I wish to hear the reason."
Shaoyu said, "The difference between enduring and not enduring pain lies in the thickness of the skin, the firmness or fragility of the muscles, and the tension or laxity of the tendons. It does not refer to bravery or cowardice."
Ni Chongzhi commented: This states that form and Qi are distinct. Enduring or not enduring pain is due to the thickness, thinness, firmness, and fragility of the form. Bravery and cowardice refer to the strength or weakness of Qi. The previous section discussed how Qi is determined by form; this section discusses how form and Qi have separate distinctions. Form houses Qi, and Qi returns to form; form and Qi can be discussed separately or together.
Huangdi said, "I wish to hear the causes of bravery and cowardice."
Shaoyu said, "A brave person has deep and stable eyes, with straight and upward-looking gaze. The texture of the San Jiao (Triple Burner) runs horizontally. The Heart is upright and straight. The Liver is large and firm. The Gallbladder is full and distended laterally. When angry, Qi becomes abundant and the chest expands. The Liver rises and the Gallbladder becomes horizontal. The eyelids split and eyes look up. Hair stands erect and the face turns pale. These are the characteristics of a brave person."
Huangdi said, "I wish to hear the causes of cowardice."
Shaoyu said, "A timid person has large but not deep-set eyes, with disharmony between Yin and Yang. The texture of the San Jiao runs vertically and is lax. The Heart connection is short and small. The Liver connection is lax. The Gallbladder is not full and hangs loosely. The intestines and stomach are straightened, and the hypochondrium is empty. Even when furious, Qi cannot fill the chest. Although the Liver and Lung Qi rise, it quickly declines and sinks again, so they cannot remain angry for long. These are the characteristics of a timid person."
Zhu Yongnian commented: This explains that bravery and cowardice originate from the size and uprightness of the Heart, the abundance or decline of Qi, and the strength of the Liver and Gallbladder. Deep and stable eyes with an upward gaze indicate strong Liver Qi. Texture refers to the grain of the muscles, which is the convergence point of the San Jiao. Horizontal San Jiao texture indicates robust Shaoyang Qi and a horizontal Gallbladder. An upright Heart reflects self-reflection and restraint. A large and firm Liver indicates a solid and enlarged organ structure. A full and laterally distended Gallbladder indicates bile juice filling the surroundings. This represents robust physical structures of the Liver and Gallbladder. Abundant Qi expanding the chest indicates vigorous Qi movement. Rising Liver and horizontal Gallbladder, splitting eyelids, and standing hair indicate strong Liver and Gallbladder Qi. The Heart is the Monarch Official, from whom Shen Ming (Spirit/Mind) emerges. The Liver is the General Official, from whom strategy emerges. The Gallbladder is the Official of Justice, from whom decision-making emerges. Therefore, an upright Heart and vigorous Qi, rising Liver and horizontal Gallbladder, are the causes of bravery. Large but not deep-set eyes indicate lack of stability despite size. Disharmony of Yin and Yang indicates disharmony of Blood and Qi. Vertical and lax San Jiao texture indicates lax pathways of the San Jiao. A short and small Heart connection indicates a low-positioned Heart. Lax Liver connection, non-full Gallbladder, lax intestines and stomach, and empty hypochondrium indicate thin physical constitution of the Liver and Gallbladder. The Lung governs Qi; if Qi cannot fill the chest, even in great anger, although Liver and Lung Qi rise, it declines and sinks due to weakness. This is the cause of cowardice.
Huangdi asked, "When a timid person drinks wine and becomes angry without avoiding brave warriors, which Zang organ causes this?"
Shaoyu said, "Wine is the essence of water and grain, the liquid of cooked grains. Its Qi is fierce and penetrating. Upon entering the Stomach, it causes Stomach distension, and Qi rebels upward, filling the chest. This makes the Liver float and the Gallbladder horizontal. At this time, [the person] is essentially like a brave warrior. But when the Qi of the wine dissipates, strength declines, leading to regret. This similarity to a warrior, yet lacking caution, is called 'Jiu Bei' (Wine-induced Recklessness)."
Zhu commented: This reiterates that human bravery and cowardice are based on the strength or weakness of Qi. Robust Qi is generated by the Stomach's digestion of food and drink. Wine is the essence of water and grain, the liquid of cooked grains. Its fierce Qi aids in filling the body with Qi, causing the Liver and Gallbladder Qi to float and become horizontal. However, once the wine dissipates, Qi declines, leading to regret. Therefore, those who nourish Qi well have regulated diet and regular daily routines, ensuring sufficient form and Qi. Sudden joy injures Yang; sudden anger injures Yin. Harmonizing joy and anger prevents Yin-Yang disharmony. With robust form and Qi, even fierce winds and heavy rain cannot penetrate the Cou Li (skin and muscle pores), let alone the deficient winds of the four seasons. Ni commented: Courage originates from an upright Heart, a large and firm Liver, and a full Gallbladder; this is Qi born from Form. Qi filling the chest causes the Liver to float and Gallbladder to become horizontal; this is Form rooted in Qi. Form does not leave Qi, nor does Qi leave Form. This is the Way of Heaven's Life, establishing form and stabilizing Qi to observe human longevity and premature death. Gao Shizong commented: A timid person drinking wine becomes similar to a warrior; although furious, Liver and Lung Qi rise but quickly decline and sink due to wine. Essentially, wine and anger temporarily boost Qi, but once wine dissipates, Qi declines, returning to timidity. Thus, one should not exhaust Qi excessively; this is how to properly cultivate true courage.