1. Ren zhe, tian di zhi zhen ye. (Ling Shu • Yu Ban)The most precious thing in nature is humanity.2. Sheng zhi ben, ben yu yin yang. (Su Wen • Sheng Qi Tong Tian Lun)The yin and yang qi of nature is the root of life.3. Ren sheng you xing, bu li yin yang. (Su Wen • Bao Ming Quan Xing Lun)Human beings possess form from birth, inseparable from the changes of yin and yang.4. Shang gong zhi wei bing, bu zhi yi bing. (Ling Shu • Ni Shun)A skilled doctor begins prevention before symptoms arise, rather than treating after they occur.5. Fu jing ming wu se zhe, qi zhi hua ye. (Su Wen • Mai Yao Jing Wei Lun)The brightness and luster of the eyes and the complexion reflect the internal qi of the five organs.6. Er zhe, zong mai zhi suo ju ye. (Ling Shu • Kou Wen)The ears are where the ancestral vessels converge in the human body.7. Qian yin zhe, zong jin zhi suo ju, tai yin, yang ming zhi suo he ye. (Su Wen • Jue Lun)The front yin of a person is where the tendons converge, and it is also where the foot tai yin and foot yang ming channels intersect.8. Fan zhi bing bi cha qi xia. (Su Wen • Wu Zang Bie Lun)When treating illness, one must inquire about the two excretions.9. Wu zang zhe, jie bing qi yu wei, wei zhe wu zang zhi ben ye. (Su Wen • Yu Ji Zhen Zang Lun)The qi of the five organs relies on the essence of the stomach for nourishment, thus the stomach is the root of the five organs.10. Wu zang jie you he, bing jiu er bu qu zhe, nei she yu qi he ye. (Su Wen • Bi Lun)The five organs correspond with the tendons, vessels, flesh, skin, and bones. If pathogenic factors linger on the surface for too long, they will invade the corresponding internal organs.11. Wei bu he ze wo bu an. (Su Wen • Ni Diao Lun)If the stomach qi cannot descend through its normal pathway, sleep will be disturbed.12. Ren yin shi, lao juan ji shang pi. (Su Wen • Ben Bing Lun)If a person eats excessively and works too hard, it will damage the spleen.13. Xing han han yin ze shang fei. (Ling Shu • Xie Qi Zang Fu Bing Xing)If the body is affected by wind and cold, and then drinks cold water, the two cold factors will jointly invade and damage the lungs.14. Fei zhe, ren ling nei re, gan zhe, ren zhong man. (Su Wen • Qi Bing Lun)Fatty foods generate internal heat, while sweet foods can cause fullness in the chest.15. Yong zhen zhi lei, zai yu tiao qi. (Ling Shu • Ci Jie Zhen Xie)The main purpose of acupuncture treatment is to regulate the flow of qi.16. Zhi zang zhe zhi qi yu, zhi fu zhe zhi he, fu zhong zhe zhi jing. (Su Wen • Ke Lun)For coughs related to the five organs, the physician can treat from their respective shu points; for coughs related to the six fu organs, treatment can be from their respective he points; for coughs with edema, treatment can be from the relevant meridian points.17. Shi er jing mai zhe, nei shu yu fu zang, wai luo yu zhi jie. (Ling Shu • Hai Lun)The twelve meridians that circulate the ying and wei qi and blood internally connect to the organs and externally connect to the joints of the limbs.18. Shi er jing mai, san bai liu shi luo, qi xue jie shang yu mian er zou kong qiao. (Ling Shu • Xie Qi Zang Fu Bing Xing)All the qi and blood of the twelve meridians and the three hundred sixty-five collaterals flow from the head and face and distribute to various orifices.19. Qi wei, xin gan fa san wei yang, suan ku yong xie wei yin. (Su Wen • Yin Yang Ying Xiang Da Lun)Among flavors, pungent and sweet are yang and have dispersing properties, while sour and bitter are yin and have descending properties.20. Wu zang liu fu jie ren ren ke, fei du fei ye. (Su Wen • Ke Lun)All five zang and six fu organs can cause coughing, not just the lungs.21. Yang zhe tian qi ye, zhu wai; yin zhe di qi ye, zhu nei. Gu yang dao shi, yin dao xu. (Su Wen • Tai Yin Yang Ming Lun)The yang qi of the human body is like the qi of the heavens, primarily protecting the exterior; the yin qi is like the qi of the earth, primarily nourishing the interior. Thus, yang qi is solid and abundant, while yin qi is soft and easily deficient.22. Yang xu ze wai han, yin xu ze nei re, yang sheng ze wai re, yin sheng ze nei han. (Su Wen • Diao Jing Lun)Yang deficiency leads to external cold, yin deficiency leads to internal heat, yang excess leads to external heat, and yin excess leads to internal cold.23. Bei ai chou you ze xin dong, xin dong ze wu zang liu fu jie yao. (Ling Shu • Kou Wen)The heart is affected by sadness, grief, worry, and sorrow, leading to disturbances in the five zang and six fu organs.24. Chun xia xian zhi qi biao, hou zhi qi ben; qiu dong xian zhi qi ben, hou zhi qi biao. (Ling Shu • Shi Chuan)In spring and summer, when the exterior yang qi is abundant, one should first treat the exterior symptoms, then address the internal root; in autumn and winter, when the essence is stored internally, one should first treat the internal root, then the external symptoms.25. Gao liang zhi bian, zu sheng da ding, shou ru chi xu. (Su Wen • Sheng Qi Tong Tian Lun)Consuming rich and fatty foods can lead to carbuncles, and any deficient meridian will be affected.26. Duo xue zhe wu han, duo han zhe wu xue. (Ling Shu • Ying Wei Sheng Hui)Those who have lost too much blood should not be made to sweat (as sweating can harm the defensive qi), and those who have lost defensive qi should not undergo bloodletting.27. Xing bu zu zhe, wen zhi qi; jing bu zu zhe, bu zhi wei. (Su Wen • Yin Yang Ying Xiang Da Lun)For those with weak forms, one should warm and tonify the yang; for those with insufficient essence, one should supplement with rich foods.28. Zhu bing zhi wei jun, zuo jun zhi wei chen, ying chen zhi wei shi. (Su Wen • Zhi Zhen Yao Da Lun)The main medicinal substance for treating illness is the jun medicine, the assisting medicine is the chen medicine, and the guiding medicine is the shi medicine.29. Jian zhe bing xing, shen zhe du xing. (Su Wen • Biao Ben Bing Chuan Lun)For milder conditions, one can treat both the root and branch together; for severe conditions or those in acute phase, one should use a singular approach to treat either the root or the branch.30. Zhi bing zhi dao, qi nei wei bao. (Su Wen • Shu Wu Guo Lun)The key to treating illness is to keep the internal qi of the organs protected.31. Ying qi zhi dao, nei gu wei bao. (Ling Shu • Ying Qi)The ying qi plays a crucial role in the body, and the food ingested is key to its function.32. Neng du zhe yi hou yao, bu sheng du zhe yi bo yao. (Su Wen • Wu Chang Zheng Da Lun)If the patient is strong and can tolerate strong medicines, they should take potent herbs; if the patient is weak and cannot tolerate strong medicines, they should take milder herbs.33. Yin zhi suo sheng, ben zai wu wei; yin zhi wu gong, shang zai wu wei. (Su Wen • Sheng Qi Tong Tian Lun)The essence of yin originates from the five flavors of food, but the five organs that store yin essence can be damaged by excessive consumption of these flavors.34. Bing re shao yu, shi rou ze fu, duo shi ze yi, ci qi jin ye. (Su Wen • Re Lun)When the heat of an illness slightly subsides, consuming meat can cause a relapse; overeating can leave residual heat, which patients should be cautious of.35. Ru guo wen su, ru guo jia wen hui, shang tang wen li, lin bing ren wen suo bian. (Ling Shu • Shi Chuan)When entering a country, one should first understand local customs; when entering a home, one should first understand the family’s taboos; when entering someone else’s room, one should first inquire about etiquette; when seeing a patient, one should first ask about their preferences to better treat their illness.36. Bi hu se you, xi zhi bing zhe, shuo wen qi qing, yi cong qi yi. (Su Wen • Yi Jing Bian Qi Lun)Choose a quiet environment, close the doors and windows, patiently and carefully inquire about the patient’s condition, allowing them to speak freely to understand the details.37. Dao zhe, shang zhi tian wen, xia zhi di li, zhong zhi ren shi, ke yi chang jiu. (Su Wen • Qi Jiao Bian Da Lun)Those who study medicine should understand astronomy, geography, and human affairs to ensure these theories endure.38. Wu qi geng li, ge you suo xian, fei qi wei ze xie, dang qi wei ze zheng. (Su Wen • Wu Yun Xing Da Lun)The qi of the five directions alternates to govern the seasons, each with its own order; if it does not govern the seasons appropriately, it is considered pathogenic; if it governs the seasons appropriately, it is considered righteous qi.39. Bu zhi nian zhi suo jia, qi zhi sheng shui, xu shi zhi suo qi, bu ke yi wei gong yi. (Su Wen • Liu Jie Zang Xiang Lun)If one does not understand the seasonal changes of qi, the rise and fall of qi, and the causes of deficiency and excess, one cannot be a skilled physician.40. Shi qi wai ying, yi zhi nei zang, ze zhi suo bing yi. (Ling Shu • Ben Zang)By observing the external manifestations corresponding to the organs, one can understand the state of the organs and thus diagnose their diseases.41. Wu ye: xin zhu han, gan zhu lei, fei zhu ti, shen zhu tuo, pi zhu xian. (Ling Shu • Wu Yue Wu Shi)The five organs each produce their respective fluids: the heart produces sweat, the liver produces tears, the lungs produce mucus, the kidneys produce saliva, and the spleen produces phlegm.42. Wu e: gan e feng, xin e re, fei e han, shen e zao, pi e shi. (Su Wen • Wu E)The liver governs the tendons, which are affected by wind; the heart governs the blood vessels, which are harmed by heat; the lungs govern qi, which is obstructed by cold; the kidneys belong to water, which prefers moisture; the spleen belongs to earth, which prefers dryness.43. Wu wei: suan ru gan, xin ru fei, ku ru xin, gan ru pi, xian ru shen, dan ru wei, shi wei wu wei. (Ling Shu • Wu Wei)When food enters the stomach, it is categorized according to its properties: sour flavor belongs to the liver, pungent flavor belongs to the lungs, bitter flavor belongs to the heart, sweet flavor belongs to the spleen, salty flavor belongs to the kidneys, and bland flavor belongs to the stomach.44. Wu lao: jiu shi shang xue, jiu wo shang qi, jiu zuo shang rou, jiu li shang gu, jiu xing shang jin. (Su Wen • Xuan Ming Wu Qi)Prolonged viewing damages blood; prolonged lying down damages qi; prolonged sitting damages flesh; prolonged standing damages bones; prolonged walking damages tendons.45. Wu zhu: xin zhu mai, fei zhu pi, gan zhu jin, pi zhu ji, shen zhu gu. (Ling Shu • Jiu Zhen Lun)The five organs govern different parts of the body: the heart governs blood vessels, the lungs govern skin, the liver governs tendons, the spleen governs muscles, and the kidneys govern bones.46. Shang gu zhi ren, qi zhi dao yu yin yang, he yu shu shu, shi yin you jie, qi ju you chang, bu wang zuo lao, guo neng xing yu shen ju, er jin zhong qing, du bai sui nai qu. (Su Wen • Shang Gu Tian Zhen Lun)In ancient times, those who understood health preservation lived according to the natural laws of change, adapting and harmonizing to achieve correctness. They maintained a balanced diet, had regular routines, did not overwork, and thus their bodies and spirits thrived, allowing them to live to a natural lifespan, often exceeding a hundred years.47. Yin yang zhe, tian di zhi dao ye, wan wu zhi gang ji, bian hua zhi fu mu, sheng sha zhi ben shi, shen ming zhi fu ye. Zhi bing bi qiu yu ben. (Su Wen • Yin Yang Ying Xiang Da Lun)Yin and yang are universal laws of the universe, the principles governing all things and the source of change, the foundation of life and death, and the abode of spirit. Therefore, when treating illness, one must seek the root in yin and yang.48. Yang qi zhe, ruo tian yu ri, shi qi suo, ze zhe zhi zhi. Gu tian yun dang yi ri guang ming, shi gu yang yin er shang wei wai zhe ye. (Su Wen • Sheng Qi Tong Tian Lun)The yang qi in the human body is like the sun in the sky. If the yang qi loses its normal flow, life will shorten, and bodily functions will weaken. Thus, the continuous movement of the heavens is due to the sun’s light, and human health is due to the yang qi protecting the body from pathogenic factors.49. Mu de jin er fa, huo de shui er mie, tu de mu er da, jin de huo er que, shui de tu er jue, wan wu jin ran, bu ke sheng jie. (Su Wen • Bao Ming Quan Xing Lun)Wood meets metal and is cut down; fire meets water and is extinguished; earth meets wood and becomes loose; metal meets fire and melts; water meets earth and is blocked. The changes of all things are like this, countless and unending.50. Tian han wu ci, tian wen wu yi, yue sheng wu xie, yue man wu bu, yue kuang kong wu zhi. Shi wei de shi er tiao zhi. (Su Wen • Ba Zheng Shen Ming Lun)In cold weather, do not perform acupuncture; in warm weather, do not hesitate; during the new moon, do not use purging methods; during the full moon, do not use tonifying methods; during the dark moon, do not perform treatment. This is the principle of adjusting qi and blood according to the weather and seasons.51. Bing fa yue: wu ying peng peng zhi qi, wu ji tang tang zhi zhen. Ci fa yue: wu ci han han zhi re, wu ci li li zhi han, wu ci hun hun zhi mai, wu ci bing yu mai xiang ni zhe. (Ling Shu • Ni Shun)The military strategy states that one should avoid the fierce energy of the enemy and not rashly attack their well-ordered formations. The acupuncture method states that one should not use acupuncture when the heat is intense, when there is excessive sweating, when the pulse is chaotic and unclear, or when the pulse contradicts the illness.52. Wu zang you ji, dang qu zhi shi er yuan. Shi er yuan zhe, wu zang zhi suo bing san bai liu shi jie wei ye. Wu zang you ji, ye ying chu shi er yuan. (Ling Shu • Jiu Zhen Shi Er Yuan)When the five organs are diseased, one can treat them at the twelve yuan points. The twelve yuan points are where the five organs gather the qi of the three hundred sixty-five seasonal flavors at the body surface. Therefore, when the five organs are diseased, there will be changes at the twelve yuan points.53. Shou zhi san yin, cong zang zou shou; shou zhi san yang, cong shou zou tou; zu zhi san yang, cong tou zou zu; zu zhi san yin, cong zu zou fu. (Ling Shu • Ni Shun Fei Shou)The hand’s three yin channels run from the chest to the fingers; the hand’s three yang channels run from the fingers to the head; the foot’s three yang channels run from the head to the feet; the foot’s three yin channels run from the feet to the abdomen.54. Wei he yu san li, da chang he ru yu ju xu shang lian, xiao chang he ru yu ju xu xia lian, san jiao he ru wei yang, pang guang he ru wei zhong, dan he ru yang ling quan. (Ling Shu • Xie Qi Zang Fu Bing Xing)The qi of the stomach corresponds with the he point of Zu San Li; the qi of the large intestine corresponds with the upper Ju Xu point of the foot yangming stomach channel; the qi of the small intestine corresponds with the lower Ju Xu point of the foot yangming stomach channel; the qi of the san jiao corresponds with the Wei Yang point of the foot taiyang bladder channel; the qi of the bladder corresponds with the Wei Zhong point of the same channel; the qi of the gallbladder corresponds with the Yang Ling Quan point of the same channel.55. Cu shou xing, shang shou shen. Shen hu shen, ke zai men. Wei zhu qi ji, e zhi qi yuan? (Ling Shu • Jiu Zhen Shi Er Yuan)A physician with superficial skills only observes the patient’s exterior and diagnoses based on that; a skilled physician pays attention to the patient’s mental state and the condition of qi and blood. A skilled physician can not only assess the state of qi and blood but also identify where the pathogenic qi is accumulating in the body. If a physician cannot determine the nature of the disease, how can they know its root and provide correct treatment?56. Fan zhi bing, cha qi xing qi se ze, mai zhi sheng shui, bing zhi xin jiu. (Su Wen • Yu Ji Zhen Zang Lun)Before treating an illness, one must examine the patient’s physical condition, the strength of their qi, the color of their complexion, the pulse’s strength and weakness, and whether the illness is new or old, and then treat promptly to avoid missing the best treatment opportunity.57. Jiu shi shang xue, jiu wo shang qi, jiu zuo shang rou, jiu li shang gu, jiu xing shang jin, shi wei wu lao suo shang. (Su Wen • Xuan Ming Wu Qi)Prolonged use of the eyes can damage blood; prolonged lying down can damage qi; prolonged sitting can damage flesh; prolonged standing can damage bones; prolonged walking can damage tendons. This is known as the five labors.58. Feng sheng ze dong, re sheng ze zhong, zao sheng ze gan, han sheng ze fu, shi sheng ze ru xie. (Su Wen • Yin Yang Ying Xiang Da Lun)If internal wind predominates, there will be spasms and tremors; if heat predominates, there will be swelling; if dryness predominates, there will be dryness; if cold predominates, there will be edema; if dampness predominates, there will be diarrhea.59. Feng han shi san qi za zhi, he er wei bi ye. Qi feng qi sheng zhe wei xing bi, han qi sheng zhe wei tong bi, shi qi sheng zhe wei zhuo bi. (Su Wen • Bi Lun)When wind, cold, and dampness invade the body, they combine to cause bi syndrome. If wind predominates, it is called xing bi; if cold predominates, it is called tong bi; if dampness predominates, it is called zhuo bi.60. Wu zang bu ping, liu fu bi se zhi suo sheng ye. Tou teng er ming, jiu qiao bu li, chang wei zhi suo sheng ye. (Su Wen • Tong Ping Xu Shi Lun)Disharmony among the five organs arises from obstruction in the six fu organs. Headaches, tinnitus, and obstruction of the nine orifices arise from gastrointestinal disorders.61. Bai bing sheng yu qi ye. Nu ze qi shang, xi ze qi huan, bei ze qi xiao, kong ze qi shou, jian ze qi xie, lao ze qi hao, si ze qi jie. (Su Wen • Ju Tong Lun)Many diseases arise from qi disharmony. Anger causes qi to rise, joy causes qi to relax, sadness causes qi to dissipate, fear causes qi to descend, cold causes qi to contract, heat causes qi to leak, shock causes qi to become chaotic, and overwork causes qi to deplete, while excessive thinking causes qi to stagnate.62. Xie zai dan, ni zai wei, dan ye xie ze kou ku, wei qi ni ze ou ku, gu ze ni. (Ling Shu • Si Shi Qi)If there is pathogenic qi in the gallbladder, it will cause bitterness in the mouth; if the stomach qi is reversed, it will cause bitter vomiting, hence it is called ou dan. One should treat the foot san li point to descend the stomach qi and needle the blood vessels of the foot shaoyang gallbladder channel to suppress the gallbladder’s reversal.63. Nian si shi, er yin qi zi ban ye, qi juan shui. Nian wu shi, ti zhong, er mu bu cong ming ye; nian liu shi, yin wei, qi da shui, jiu qiao bu li, xia xu shang shi, ti qi juan. (Su Wen • Yin Yang Ying Xiang Da Lun)Generally, when a person reaches forty, their yin qi has naturally diminished by half, and they will show signs of aging in their daily activities; at fifty, they will feel heavy and their hearing and vision will decline; at sixty, their yin qi will weaken, their kidney qi will greatly decline, the nine orifices will not function properly, and they may experience symptoms of deficiency above and excess below, along with tears and nasal discharge.64. Zhu feng diao xuan, jie zhu yu gan; zhu han shou yin, jie zhu yu shen; zhu qi yun ju, jie zhu yu fei; zhu shi zhong man, jie zhu yu pi; zhu tong yang chuan, jie zhu yu xin. (Su Wen • Zhi Zhen Yao Da Lun)All wind-related diseases manifest as dizziness, tremors, and vertigo, indicating liver involvement; all cold-related diseases manifest as muscle spasms and joint stiffness, indicating kidney involvement; all qi-related diseases manifest as shortness of breath and chest tightness, indicating lung involvement; all damp-related diseases manifest as edema and fullness, indicating spleen involvement; all pain and itching-related diseases indicate heart involvement.65. Bing fa er you, ben er biao zhi, xian zhi qi ben, hou zhi qi biao; bing fa er bu zu, biao er ben zhi, xian zhi qi biao, hou zhi qi ben. (Su Wen • Biao Ben Bing Chuan Lun)When a disease manifests with excess, one should first treat the root, then the branch; when a disease manifests with deficiency, one should first treat the branch, then the root.66. Bi xian du qi xing zhi fei shou, yi tiao zhi qi xing zhi xu shi, shi ze xing zhi sheng. (Su Wen • San Bu Jiu Hou Lun)One must first assess the patient’s body shape to adjust the qi’s deficiency and excess; if the qi is excessive, one should use purging methods; if the qi is deficient, one should use tonifying methods. One must first remove any stagnation in the blood vessels before adjusting the qi, regardless of the illness, aiming for a balance of qi and blood.67. Jun yi chen er, zhi zhi xiao ye; jun yi chen san zuo wu, zhi zhi zhong ye; jun yi chen san zuo jiu, zhi zhi da ye. (Su Wen • Zhi Zhen Yao Da Lun)In a small formula, the jun medicine is one substance and the chen medicine is two substances; in a medium formula, the jun medicine is one substance, the chen medicine is three substances, and the shi medicine is five substances; in a large formula, the jun medicine is one substance, the chen medicine is three substances, and the shi medicine is nine substances.68. Ju yu gui shen zhe, bu ke yu yan zhi zhi; e yu zhen shi zhe, bu ke yu yan zhi zhi; bing bu xu zhi zhe, bing bi bu zhi, zhi zhi wu gong yi. (Su Wen • Wu Zang Bie Lun)For those who are superstitious about spirits, one cannot discuss profound medical theories; for those who dislike acupuncture, one cannot discuss the intricacies of acupuncture techniques; for those who are ill but unwilling to be treated, their illness cannot be cured, and even if forced to treat, it will not yield the desired effect.69. Zhi ni yu cong, zheng xing wu wen, zhi biao ben zhe, wan ju wan dang, bu zhi biao ben, shi wei wang xing. (Su Wen • Biao Ben Bing Chuan Lun)Only by mastering the principles of counter-treatment and following treatment can one conduct treatment correctly without confusion; mastering the distinction between root and branch allows for effective treatment; if one cannot grasp the relationship between root and branch, they act arbitrarily.70. Wu wei ru wei, ge gui suo xi, gong suan xian ru gan, ku xian ru xin, gan xian ru pi, xian xian ru shen, dan xian ru wei, shi wei wu wei. (Su Wen • Zhi Zhen Yao Da Lun)When the five flavors enter the stomach, each goes to its preferred organ: sour first enters the liver, bitter first enters the heart, sweet first enters the spleen, pungent first enters the lungs, salty first enters the kidneys, and bland first enters the stomach. Over time, this enhances the qi of the organs, which is the basic principle of material transformation.71. Du yao gong xie, wu gu wei yang, wu guo wei zhu, wu zhu wei yi, wu cai wei chong. Qi wei he er fu zhi, yi bu jing yi qi. (Su Wen • Zang Qi Fa Shi Lun)Medicines can treat pathogenic factors, grains can nourish the qi of the five organs, fruits can assist in nourishing the body, livestock can nourish the five organs, and vegetables can nourish the organs. By combining medicines and grains, fruits, meats, and vegetables according to their flavors, one can replenish essence and enhance qi.72. Wu wei ge zou qi suo xi: gu wei suan, xian zou gan; gu wei ku, xian zou xin; gu wei gan, xian zou pi; gu wei xin, xian zou fei; gu wei xian, xian zou shen. (Ling Shu • Wu Wei)The five flavors each go to their preferred organs: sour flavor first goes to the liver; bitter flavor first goes to the heart; sweet flavor first goes to the spleen; pungent flavor first goes to the lungs; salty flavor first goes to the kidneys.73. Suan zou jin, duo shi zhi ren long; xian zou xue, duo shi zhi ren ke; xin zou qi, duo shi zhi ren dong xin; ku zou gu, duo shi zhi ren bian ou; gan zou rou, duo shi zhi ren ren xin. (Ling Shu • Wu Wei Lun)Sour flavor enters the tendons; excessive consumption of sour flavor can lead to urinary difficulties; salty flavor enters the blood; excessive consumption of salty flavor can lead to thirst; pungent flavor enters the qi; excessive consumption of pungent flavor can lead to feelings of emptiness; bitter flavor enters the bones; excessive consumption of bitter flavor can lead to vomiting; sweet flavor enters the flesh; excessive consumption of sweet flavor can lead to feelings of oppression in the chest.74. Zhi xian er shao yu, xin an er bu ju, xing lao er bu ju, qi cong yi shun, ge cong qi yu, jie de suo yuan. (Su Wen • Shang Gu Tian Zhen Lun)When the mind is calm and desires are few, the heart is peaceful and unafraid; when the body is laboring but not weary, the qi flows smoothly, and everyone can achieve their desires.75. Xu xie zhai feng, bi zhi you shi; tian tan xu wu, zhen qi cong zhi; jing shen nei shou, bing an cong lai. (Su Wen • Shang Gu Tian Zhen Lun)One should avoid pathogenic factors like wind in a timely manner, maintain inner peace, eliminate all distractions, and allow the true qi to flow smoothly; this way, illness will not occur.76. Feng zhe, bai bing zhi shi ye, qing jing ze rou cao bi, sui you da feng ke du, fu zhi bu neng hai, ci yin zhi shi ye. (Su Wen • Sheng Qi Tong Tian Lun)Wind is the source of all diseases, but if one maintains a calm spirit, the muscle and skin will close tightly, and even if exposed to strong winds, they will not be harmed. This is the result of following the seasonal changes.77. Tian you wu xing, yu wu wei, yi sheng han, shu, zao, shi, feng. Ren you wu zang, hua wu qi, yi sheng xi, nu, si, you. (Su Wen • Tian Yuan Ji Da Lun)The heavens have five elements that govern the five directions, producing cold, heat, dryness, dampness, and wind. Humans have five organs that transform into five emotions: joy, anger, thought, worry, and fear.78. Bu zhi nian zhi suo jia, qi zhi sheng shui, xu shi zhi suo qi, bu ke yi wei gong yi. (Su Wen • Liu Jie Zang Xiang Lun)If one does not understand the seasonal changes of qi, the rise and fall of qi, and the causes of deficiency and excess, one cannot be a skilled physician.79. Dao zhi da zhe, ni yu tian di, pei yu si hai, ru zhi bu zhi, shou yi ming wei hui. (Su Wen • Zheng Si Shi Lun)Theories of medicine are as vast as the heavens and as deep as the seas, so they must be studied repeatedly. If one does not understand this principle, even if the teacher teaches well, one will still not fully comprehend.80. Feng cong wai ru, ling ren zhen han, han chu tou teng, shen zhong e han, zhi zai feng fu, tiao qi yin yang, bu zu ze bu, you yu ze xie. (Su Wen • Gu Kong Lun)When wind invades from the outside, it causes shivering, sweating, headaches, and a heavy body with a fear of cold. Treatment should be at the Feng Fu point to regulate yin and yang; if the patient has insufficient righteous qi, use tonification; if there is excess pathogenic qi, use purging.81. Fu shi zhe, qi ru; xu zhe, qi chu. Qi shi zhe, re ye; qi xu zhe, han ye. (Su Wen • Ci Zhi Lun)Excess conditions arise from the invasion of pathogenic qi; deficiency conditions arise from the depletion of righteous qi. Those with excess qi often feel heat, while those with deficient qi often feel cold. When treating excess conditions, after removing the needle, the physician should use their left hand to open the needle hole to allow the pathogenic qi to exit; when treating deficiency conditions, after removing the needle, the physician should immediately use their left hand to close the needle hole to prevent the righteous qi from leaking out.82. Fu si zhi yin yang zhe, wan wu zhi gen ben ye. Suo yi sheng ren chun xia yang yang, qiu dong yang yin, yi cong qi gen, gu yu wan wu shen fu yu sheng zhang zhi men. (Su Wen • Si Qi Diao Shen Da Lun)The seasonal changes of yin and yang are the root of all things. Therefore, sages protect yang qi in spring and summer to meet the needs of growth, and nourish yin qi in autumn and winter to meet the needs of storage. By following the fundamental laws of life, one can move and develop in harmony with the seasonal cycles of growth, nourishment, storage, and closure. If one goes against this principle, it will damage the body’s essence and harm health.83. Fan yin yang zhi yao, yang mi nai gu, liang zhe bu he, ruo chun wu qiu, ruo dong wu xia. Yin qi ping yang mi, shen ming nai zhi; yin yang li jue, jing qi nai jue. (Su Wen • Sheng Qi Tong Tian Lun)The key to yin and yang balance lies in the solidification of yang qi. When yang qi is solid, yin qi can be securely held within. If yin and yang are imbalanced, it is like having spring without autumn or winter without summer. Therefore, harmonizing yin and yang is the best health-preserving method. If yang qi is strong but not solid, yin qi will become deficient. When yin qi is balanced and yang qi is solid, mental activity will be normal. If yin and yang separate and cannot support each other, the essence and qi will be depleted.84. Wu zang liu fu zhi jing qi, jie shang zhu yu mu er wei zhi jing, jing zhi ke wei yan, gu zhi jing wei zhi xue, qi zhi jing wei zhi lu, ji rou zhi jing wei zhi yue, guo xie jing wei zhi mai, er yu mai bing wei xi. (Ling Shu • Da Huo Lun)The essence and qi of the five zang and six fu organs all ascend to the eyes, allowing for clear vision. The essence of the kidneys nourishes the pupils, the essence of the liver nourishes the black part of the eyes, the essence of the heart nourishes the blood vessels at the inner and outer corners of the eyes, the essence of the lungs nourishes the whites of the eyes, and the essence of the spleen nourishes the eye sockets. The spleen’s essence wraps around the essences of the liver, kidneys, heart, and lungs, merging with the vessels to form the eye system, which connects to the brain above and links to the neck in the back.85. Bi zhe, fei zhi guan ye; mu zhe, gan zhi guan ye; kou chun zhe, pi zhi guan ye; zhi zhe, xin zhi guan ye; er zhe, shen zhi guan ye. Gu fei bing zhe chuan xi bi zhe; gu gan bing zhe zi qing; gu pi bing zhe chun huang; gu xin bing zhe zhi juan duan qian; gu shen bing zhe qian yu yan hei. (Ling Shu • Wu Yue Wu Shi)The nose corresponds to the lungs; the eyes correspond to the liver; the lips correspond to the spleen; the tongue corresponds to the heart; the ears correspond to the kidneys. Therefore, those with lung diseases will have shortness of breath and flaring nostrils; those with liver diseases will have greenish eyes; those with spleen diseases will have yellow lips; those with heart diseases will have a curled tongue and red cheeks; those with kidney diseases will have dark cheeks and forehead.86. Dong feng sheng yu chun, bing zai gan, yu zai jing xiang; nan feng sheng yu xia, bing zai xin, yu zai xiong xie; xi feng sheng yu qiu, bing zai fei, yu zai jian bei; bei feng sheng yu dong, bing zai shen, yu zai yao gu; zhong wei tu, bing zai pi, yu zai ji. (Su Wen • Jin Gui Zhen Yan Lun)The east wind arises in spring, usually causing liver diseases, with the pathogenic factor entering through the neck; the south wind arises in summer, usually causing heart diseases, with the pathogenic factor entering through the chest; the west wind arises in autumn, usually causing lung diseases, with the pathogenic factor entering through the shoulders; the north wind arises in winter, usually causing kidney diseases, with the pathogenic factor entering through the lower back; the center corresponds to earth, with diseases occurring in the spleen, and the pathogenic factor often entering through the spine.87. Xie zai pi wei, ze bing ji rou teng. Yang qi you yu, yin qi bu zu, ze re zhong shan. Yang qi bu zu, yin qi you yu, ze han zhong ming fu teng. Yin yang ju you yu, ruo ju bu zu, ze you han you re. Jie tiao yu san li. (Ling Shu • Wu Xie)If there is pathogenic qi in the spleen and stomach, it will cause muscle pain. If yang qi is excessive and yin qi is deficient, there will be a sensation of heat in the stomach and increased appetite; if yang qi is deficient and yin qi is excessive, there will be coldness in the spleen and symptoms of abdominal rumbling and pain; if both yin and yang are excessive, it will manifest as excess pathogenic qi; if both are deficient, it will manifest as deficiency of righteous qi, leading to cold and heat symptoms. Both cold and heat symptoms can be treated by needling the Zu San Li point of the foot yangming stomach channel.88. Wei zhe, shui gu zhi hai, liu fu zhi da yuan ye. Wu wei ru kou, cang yu wei yang wu zang qi. Qi kou ye tai yin ye, shi yi wu zang liu fu zhi qi wei, dou chu yu wei, fan ying yu qi kou. (Su Wen • Wu Zang Bie Lun)The stomach is the sea of food and drink, the great source of the six fu organs. The five flavors enter the stomach and are stored to nourish the qi of the five organs. The spleen is the tai yin channel, which governs the transportation and distribution of fluids, and the qi mouth also belongs to the tai yin channel, which governs the hundred vessels. Therefore, the essence of food and drink for the five zang and six fu organs all comes from the stomach and is reflected in the qi mouth. The five qi enter the nose and are stored in the heart and lungs, so when the heart and lungs are diseased, the nose will show discomfort.89. Shan zhen zhe, cha se an mai, xian bie yin yang. Shen qing zhuo, er zhi zhi bu fen; shi chuan xi, ting yin sheng, er zhi suo ku; guan quan heng gui ju, er zhi bing suo zhu; an chi cun, guan fu shen shen, er zhi bing suo sheng. (Su Wen • Yin Yang Ying Xiang Da Lun)A skilled diagnostician observes the patient’s complexion and pulse to first distinguish between yin and yang. By examining the clarity and turbidity of the five colors, one can understand where the disease is located; by observing the patient’s breathing and listening to their voice, one can understand their suffering; by examining the four seasons’ colors and pulse, one can determine which organ is affected; by examining the texture and quality of the pulse, one can clarify the cause of the disease.90. Jie yang zhe, zhong si zhi zhi; jie yin zhe, bian xue yi sheng, zai jie er sheng, san jie san sheng. Yin yang jie xie, duo yin shao yang yue shi shui, shao fu zhong sheng. (Su Wen • Yin Yang Bie Lun)If pathogenic qi accumulates in the yang channels, it will cause swelling in the limbs; if it accumulates in the yin channels, it will lead to blood in the stool, with mild cases showing one liter and severe cases showing two or three liters; if both yin and yang channels have pathogenic qi, and the yin is slightly heavier, it will lead to symptoms of “stone water” and abdominal swelling; if pathogenic qi accumulates in the foot yangming stomach channel and hand yangming large intestine channel, it will lead to thirst; if it accumulates in the foot taiyang bladder channel and hand taiyang small intestine channel, it will lead to obstruction; if it accumulates in the foot taiyin spleen channel and hand taiyin lung channel, it will lead to edema; if it accumulates in the jueyin channel and shaoyang channel, it will lead to throat obstruction.91. Xie zhi suo zai, jie wei bu zu. Shang qi bu zu, nao wei zhi bu man, er wei zhi ku ming, tou wei zhi ku qing; zhong qi bu zu, shou bian wei zhi bian, chang wei zhi ku ming; xia qi bu zu, ze nai wei zhi wei jue xin. (Ling Shu • Kou Wen)Pathogenic qi can enter these areas due to insufficient righteous qi. If the upper jiao is deficient, it will lead to insufficient brain nourishment, causing a feeling of emptiness, ringing in the ears, and a drooping head; if the middle jiao is deficient, it will lead to irregularities in urination and bowel movements, with rumbling in the intestines; if the lower jiao is deficient, it will lead to weakness and coldness in the feet, along with a feeling of suffocation in the heart.92. Jun yi chen er, qi zhi zhi ye; jun er chen si, ou zhi zhi ye; jun er chen san, qi zhi zhi ye; jun er chen liu, ou zhi zhi ye. Jin zhe qi zhi zhi, yuan zhe ou zhi zhi, han zhe bu yi, shang zhe bu yi, bu zhi zhi, bu zhi zhi. (Su Wen • Zhi Zhen Yao Da Lun)In a small formula, the jun medicine is one substance and the chen medicine is two substances; in an even formula, the jun medicine is two substances and the chen medicine is four substances; in a mixed formula, the jun medicine is two substances and the chen medicine is three substances. For short-term illnesses, use a mixed formula; for long-term illnesses, use an even formula; when treating with sweating, do not use a mixed formula; when treating with purging, do not use an even formula; for tonifying the upper deficiency and expelling the upper pathogenic factors, use a gentle formula; for tonifying the lower deficiency and treating the lower pathogenic factors, use a strong formula; strong formulas contain rich flavors, while gentle formulas contain lighter flavors.93. Chu tian di zhi he, cong ba feng zhi li, shi shi yu yu zhi jian, wu ai (hui) zhi (chen) zhi xin, xing bu yu li tian, bei fu zhi zhi, ju bu yu zhi, xing ti bu zhi, ye ke yi bai shou. (Su Wen • Shang Gu Tian Zhen Lun)(Sages) can live comfortably between heaven and earth, following the principles of the eight winds, adapting their desires and wants to the secular world, without anger or resentment; their actions do not deviate from societal norms, they wear simple clothing, and their behavior is not constrained by societal expectations. They do not exhaust their bodies with work, nor burden their minds with heavy thoughts, striving for tranquility and joy, finding satisfaction in self-contentment, thus their bodies do not easily weaken, and their spirits do not easily dissipate, allowing them to live to a hundred years.94. Da du zhi bing, shi qu qi liu; chang du zhi bing, shi qu qi qi; xiao du zhi bing, shi qu qi ba; wu du zhi bing, shi qu qi jiu; gu rou guo cai, shi yang jin zhi, wu shi guo zhi, shang qi zhi zhi. (Su Wen • Wu Chang Zheng Da Lun)For highly toxic medicines, when the disease has diminished by sixty percent, they should not be continued; for moderately toxic medicines, when the disease has diminished by seventy percent, they should not be continued; for mildly toxic medicines, when the disease has diminished by eighty percent, they should not be continued; even for non-toxic medicines, when the disease has diminished by ninety percent, they should not be continued. After that, using grains, meats, fruits, and vegetables for dietary adjustments can completely eliminate pathogenic factors, leading to recovery, but one should not overeat, as it can deplete righteous qi.95. Yin qi sheng ze meng she da shui er kong ju, yang qi sheng ze meng da huo er yan zhu, yin yang ju sheng ze meng xiang sha. Shang sheng ze meng fei, xia sheng ze meng zhuo. Shen ji ze meng qu, shen bao ze meng yu. Gan qi sheng ze meng nu, fei qi sheng ze meng kong ju, ku qi sheng ze meng shan xiao, pi qi sheng ze meng ge le, shen qi sheng ze meng yao zhi. (Ling Shu • Yin Xie Fa Meng)If the yin qi is excessive, one will dream of crossing a great river and feeling fear; if the yang qi is excessive, one will dream of great fire burning; if both yin and yang are excessive, one will dream of mutual killing. If the upper body is excessive, one will dream of flying; if the lower body is excessive, one will dream of falling. If extremely hungry, one will dream of seeking; if extremely full, one will dream of giving. If the liver qi is excessive, one will dream of anger; if the lung qi is excessive, one will dream of fear, crying, and flying; if the heart qi is excessive, one will dream of laughing and being afraid; if the spleen qi is excessive, one will dream of singing and feeling heavy; if the kidney qi is excessive, one will dream of the waist and spine being disconnected.96. Jue qi ke yu xin, ze meng jian qiu shan yan huo; ke yu fei, ze meng fei yang, jian jin tie zhi qi wu; ke yu gan, ze meng shan lin shu mu; ke yu pi, ze meng jian qiu da ze, huai wu feng yu; ke yu shen, ze meng lin yuan, mei ju shui zhong; ke yu pang guang, ze meng you xing; ke yu wei, ze meng yin shi; ke yu da chang, ze meng tian ye; ke yu xiao chang, ze meng ju yi chong qu; ke yu dan, ze meng dou song zi qin; ke yu yin qi, ze meng jie nei; ke yu xiang, ze meng zhan shou; ke yu jing, ze meng xing zou er bu qian, ji ju shen di zhi yuan; ke yu gu, ze meng li jie; ke yu bao zhi, ze meng shou bian. (Ling Shu • Yin Xie Fa Meng)If pathogenic qi invades the heart, one will dream of hills and mountains with smoke and fire; if it invades the lungs, one will dream of flying and seeing strange metal objects; if it invades the liver, one will dream of mountains and forests; if it invades the spleen, one will dream of hills and large lakes, or houses destroyed by wind and rain; if it invades the kidneys, one will dream of standing by a deep abyss or drowning in water; if it invades the bladder, one will dream of wandering; if it invades the stomach, one will dream of food; if it invades the large intestine, one will dream of fields; if it invades the small intestine, one will dream of gatherings in cities or crossroads; if it invades the gallbladder, one will dream of disputes or self-harm; if it invades the neck, one will dream of beheading; if it invades the shins, one will dream of walking but being unable to move forward, or being in a deep garden; if it invades the thighs, one will dream of bowing and greeting.97. Fan wei zhi bing zhe, bi wen chang gui hou jian, sui bu zhong xie, bing cong nei sheng, ming zhi tuo ying. Chang fu hou pin, ming zhi shi jing. Fan yu zhi bing zhe, bi wen yin shi, jiu zhi zhi, jiu zhi zhi. (Su Wen • Shu Wu Guo Lun)Before diagnosing a patient, one must inquire about their social status. If a patient was once in a high position and then fell from grace, even without external pathogenic factors, they may develop internal diseases, known as “tuo ying.” If a patient was once wealthy and then became poor, their illness is called “shi jing.” When diagnosing, one must ask about the patient’s diet and living conditions, whether they have experienced sudden joy or sorrow, or joy followed by sorrow, as these can all deplete essence and qi, leading to physical decline. Sudden anger can damage yin, while sudden joy can damage yang, causing qi to rise and blood to surge, leading to fullness in the vessels and physical weakness.98. Zhi zhi ze qiang, bu zhi ze lao, guo tong chu er ming yi. Zhi zhi zhi zhi, zhi zhi zhi zhi, zhi zhi zhi zhi, zhi zhi zhi zhi. (Su Wen • Yin Yang Ying Xiang Da Lun)Wise individuals pay attention to the consistency between humanity and the yin and yang of the universe, thus they can focus on health preservation even when healthy; foolish individuals only notice the differences between strength and weakness when they appear. Therefore, foolish individuals often have insufficient righteous qi and weak bodies, while wise individuals have abundant righteous qi, sharp senses, and strong bodies. Even if they are aging, they can still rejuvenate and maintain strength; those who are already strong will become even stronger.99. Wu gu: jing mi gan, ma suan, da dou xian, mai ku, huang shu xin. (Ling Shu • Wu Wei)Wu gu: jujube gan, li suan, li xian, xing ku, tao xin.Wu zhu: niu gan, quan suan, zhu xian, yang ku, ji xin.Wu cai: kui gan, jiu suan, huo xian, xie ku, cong xin.Wu se: huang se yi gan, qing se yi suan, hei se yi xian, chi se yi ku, bai se yi xin.Wu jin: gan bing jin xin, xin bing xian, pi bing suan, shen bing gan, fei bing ku.In the five grains, glutinous rice is sweet, sesame is sour, soybeans are salty, wheat is bitter, and millet is pungent; in the five fruits, jujubes are sweet, plums are sour, chestnuts are salty, apricots are bitter, and peaches are pungent; in the five livestock, beef is sweet, dog meat is sour, pork is salty, lamb is bitter, and chicken is pungent; in the five vegetables, sunflower is sweet, leeks are sour, bean leaves are salty, wild garlic is bitter, and scallions are pungent; in the five colors, yellow is suitable for sweetness, green is suitable for sourness, black is suitable for saltiness, red is suitable for bitterness, and white is suitable for pungency. The dietary restrictions for the five organs when they are diseased are as follows: for liver disease, avoid pungent flavors; for heart disease, avoid salty flavors; for spleen disease, avoid sour flavors; for kidney disease, avoid sweet flavors; for lung disease, avoid bitter flavors.100. Fei qi xu, ze shi ren meng jian bai wu, jian ren zhan xue ji ji, de qi shi meng jian zhan. (Su Wen • Fang Sheng Sui Lun)If lung qi is deficient, one will dream of white objects or scenes of bloodshed; if kidney qi is deficient, one will dream of drowning; if liver qi is deficient, one will dream of fragrant grass; if heart qi is deficient, one will dream of saving fire; if spleen qi is deficient, one will dream of insufficient food.

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