1. The east wind arises in spring, causing illness in the liver, with the corresponding acupoint at the neck; the south wind arises in summer, causing illness in the heart, with the corresponding acupoint at the chest; the west wind arises in autumn, causing illness in the lungs, with the corresponding acupoint at the shoulders; the north wind arises in winter, causing illness in the kidneys, with the corresponding acupoint at the lower back; the center represents earth, causing illness in the spleen, with the corresponding acupoint at the spine. (Su Wen · Jin Kui Zhen Yan Lun)
Interpretation: The east wind in spring typically leads to liver disorders, with pathogens entering through the neck. The south wind in summer typically leads to heart disorders, with pathogens invading. The west wind in autumn typically leads to lung disorders, with pathogens entering through the shoulders. The north wind in winter typically leads to kidney disorders, with pathogens entering through the lower back. Earth, located in the center, is where disorders occur in the spleen, with pathogens often invading through the spine.
2. If there is evil in the spleen and stomach, it causes muscle pain. If yang qi is excessive and yin qi is insufficient, it leads to heat and hunger. If yang qi is insufficient and yin qi is excessive, it leads to cold, intestinal sounds, and abdominal pain. If both yin and yang are excessive, or both are insufficient, there will be both cold and heat. All can be regulated at the Zu San Li (Stomach 36) acupoint. (Ling Shu · Wu Xie)
Interpretation: If there is evil qi in the spleen and stomach, symptoms include muscle pain. If yang qi is excessive and yin qi is insufficient, the yang heat in the stomach becomes strong, leading to a feeling of intense heat and good appetite; if yang qi is insufficient and yin qi is excessive, it leads to spleen deficiency and cold, with symptoms like intestinal sounds and abdominal pain.
3. The stomach is the sea of water and grain, the great source of the six fu organs. The five flavors enter the stomach to nourish the qi of the five zang organs. The qi mouth is also the Tai Yin (Greater Yin) channel, thus the qi and flavors of the five zang and six fu organs all originate from the stomach and manifest at the qi mouth. Therefore, the five qi enter the nose and are stored in the heart and lungs; when the heart and lungs are ill, the nose will also show discomfort. (Su Wen · Wu Zang Bie Lun)
Interpretation: The stomach is the organ that stores food and is the source of nutrients for the six fu organs. The five flavors enter the stomach and are transformed by the spleen to nourish the qi of the five zang organs. The spleen is the Tai Yin channel, responsible for transporting and distributing fluids, and the qi mouth also belongs to the Tai Yin channel, governing the hundred vessels, so the essence of food and water from the five zang and six fu organs all comes from the stomach and is reflected at the qi mouth.
4. A good diagnostician observes color and pulses, first distinguishing yin and yang. By examining clarity and turbidity, one can know the affected part; by observing breathing and listening to sounds, one can know the source of suffering; by observing the balance of the four seasons, one can know which organ is affected; by palpating the pulse and observing its floating, sinking, slippery, and rough qualities, one can know the cause of the illness. (Su Wen · Yin Yang Ying Xiang Da Lun)
Interpretation: A skilled diagnostician observes the patient’s complexion and pulse to first determine the yin and yang of the condition. By examining the clarity and turbidity of the five colors, one can understand where the disease is occurring; by observing the patient’s breathing and listening to their voice, one can understand their suffering; by examining the colors and pulses of the four seasons, one can know which organ is affected; by palpating the pulse and observing its qualities, one can determine the cause of the illness.
5. The brightness of the eyes and the color of the face are manifestations of the qi of the five zang organs. (Su Wen · Mai Yao Jing Wei Lun)
Interpretation: The brightness and clarity of the eyes and the complexion of the face are external manifestations of the internal qi of the five zang organs.
6. The ears are where the ancestral vessels converge. (Ling Shu · Kou Wen)
Interpretation: The ears are the convergence point of the ancestral vessels in the body.
7. The front yin is where the ancestral tendons converge, where the Tai Yin and Yang Ming channels meet. (Su Wen · Jue Lun)
Interpretation: The front yin is where the tendons converge and is also where the foot Tai Yin channel and the foot Yang Ming channel intersect.
8. In treating illness, one must examine the lower parts. (Su Wen · Wu Zang Bie Lun)
Interpretation: When treating illness, it is essential to inquire about the patient’s bowel movements.
9. The five zang organs all derive their qi from the stomach; thus, the stomach is the foundation of the five zang organs. (Su Wen · Yu Ji Zhen Zang Lun)
Interpretation: The qi of the five zang organs relies on the essence of the stomach for nourishment, making the stomach the foundation of the five zang organs.
10. If the five zang organs are in harmony, but the illness persists, it is due to internal stagnation. (Su Wen · Bi Lun)
Interpretation: The five zang organs and the tendons, vessels, flesh, skin, and bones are interrelated. If the pathogenic factors linger on the surface for too long, they will invade the corresponding internal organs.
11. If the stomach is not harmonious, one cannot sleep peacefully. (Su Wen · Ni Tiao Lun)
Interpretation: If the stomach qi cannot descend along its normal pathway, sleep will be disturbed.
12. Excessive eating and overexertion harm the spleen. (Su Wen · Ben Bing Lun)
Interpretation: If a person eats excessively or works too hard, it will damage the spleen.
13. Cold drinks harm the lungs. (Ling Shu · Xie Qi Zang Fu Bing Xing)
Interpretation: If the body is exposed to wind and cold, and then cold water is consumed, both cold factors will invade, damaging the lungs.
14. Fatty foods generate internal heat, while sweet foods cause fullness. (Su Wen · Qi Bing Lun)
Interpretation: Fatty foods generate internal heat, while sweet foods can cause a feeling of fullness in the chest.
15. The use of needles is aimed at regulating qi. (Ling Shu · Ci Jie Zhen Xie)
Interpretation: The primary purpose of acupuncture in treating diseases is to regulate the flow of qi.
16. To treat the zang organs, one treats their corresponding acupoints; to treat the fu organs, one treats their associated points; for edema, one treats the meridians. (Su Wen · Ke Lun)
Interpretation: For coughs related to the five zang organs, the physician can treat the corresponding acupoints; for coughs related to the six fu organs, the physician can treat the associated points; for coughs with edema, the physician can treat the relevant meridian acupoints.
17. The twelve meridians connect internally to the fu organs and externally to the limbs and joints. (Ling Shu · Hai Lun)
Interpretation: The twelve meridians that circulate the qi and blood connect internally to the various organs and externally to the joints of the limbs.
18. The twelve meridians and the three hundred sixty-five collaterals all flow to the face and enter the orifices. (Ling Shu · Xie Qi Zang Fu Bing Xing)
Interpretation: The qi and blood of the entire body circulate through the twelve meridians and the three hundred sixty-five collaterals, all originating from the head and face and distributing to various orifices.
19. The flavors of qi: pungent and sweet disperse as yang, sour and bitter flow as yin. (Su Wen · Yin Yang Ying Xiang Da Lun)
Interpretation: Among the flavors of qi, pungent and sweet flavors, which have dispersing properties, belong to yang, while sour and bitter flavors, which have flowing properties, belong to yin.
20. All five zang and six fu organs can cause coughing, not just the lungs. (Su Wen · Ke Lun)
Interpretation: Any illness affecting the five zang and six fu organs can lead to coughing, not just lung diseases.
21. Yang represents the heavenly qi, governing the external; yin represents the earthly qi, governing the internal. Thus, yang is substantial, while yin is insubstantial. (Su Wen · Tai Yin Yang Ming Lun)
Interpretation: The yang qi of the human body is like the qi of the heavens, primarily protecting the exterior; the yin qi of the human body is like the qi of the earth, primarily nourishing the interior. Therefore, yang is strong and substantial, while yin is soft and easily deficient.
22. Yang deficiency leads to external cold, yin deficiency leads to internal heat; yang excess leads to external heat, yin excess leads to internal cold. (Su Wen · Tiao Jing Lun)
Interpretation: Yang deficiency results in external cold, while yin deficiency results in internal heat; yang excess results in external heat, while yin excess results in internal cold.
23. Sadness and worry move the heart; when the heart moves, all five zang and six fu organs are affected. (Ling Shu · Kou Wen)
Interpretation: The heart and spirit can be affected by feelings of sadness, grief, worry, and anxiety, leading to impacts on all five zang and six fu organs.
24. In spring and summer, treat the symptoms first, then the root; in autumn and winter, treat the root first, then the symptoms. (Ling Shu · Shi Chuan)
Interpretation: In spring and summer, when the exterior yang qi is abundant, one should first treat the external symptoms before addressing the internal root cause; in autumn and winter, when the essence is stored internally, one should first treat the internal root cause before addressing the external symptoms.
25. If one frequently consumes rich and fatty foods, it can lead to carbuncles; the affected meridian will be the one that is deficient. (Su Wen · Sheng Qi Tong Tian Lun)
Interpretation: Regular consumption of rich and fatty foods can lead to the development of carbuncles, and the affected meridian will be the one that is deficient.
26. If blood is lost, one should not sweat; if sweating occurs, one should not lose blood. (Ling Shu · Ying Wei Sheng Hui)
Interpretation: A person who has lost too much blood should not be allowed to sweat (as sweating can harm the protective qi), and a person who has lost qi through sweating should not undergo bloodletting.
27. If the body is weak, it should be warmed with qi; if the essence is insufficient, it should be replenished with flavor. (Su Wen · Yin Yang Ying Xiang Da Lun)
Interpretation: A weak body should be warmed and supplemented with yang qi; if the essence is insufficient, it should be replenished with rich foods.
28. The main medicine is called the monarch, the assistant is called the minister, and the envoy assists the minister. (Su Wen · Zhi Zhen Yao Da Lun)
Interpretation: The primary medicinal ingredient is the monarch drug, the secondary ingredient that assists the monarch is the minister drug, and the ingredient that assists the minister is the envoy drug.
29. In mild cases, both root and branch can be treated together; in severe cases, treat the root or branch separately. (Su Wen · Biao Ben Bing Chuan Lun)
Interpretation: In cases of mild illness, both the root and branch can be treated together; in severe cases or during an acute episode, one should use either a root or branch treatment method.
30. The way to treat illness is to treasure the qi within. (Su Wen · Shu Wu Guo Lun)
Interpretation: The key to treating illness is to preserve the internal qi of the body.
31. The way of nourishing qi is to treasure the food consumed. (Ling Shu · Ying Qi)
Interpretation: The intake of food plays a crucial role in the functioning of qi within the body.
32. Strong patients can take potent medicines; weak patients should take milder medicines. (Su Wen · Wu Chang Zheng Da Lun)
Interpretation: If a patient is strong and can tolerate medication, they should take potent medicines; if the patient is weak and cannot tolerate medication, they should take milder medicines.
33. Yin is generated from the five flavors; the five organs can be harmed by excessive consumption of the five flavors. (Su Wen · Sheng Qi Tong Tian Lun)
Interpretation: Yin essence originates from the five flavors of food, but the five organs that store yin essence can be harmed by overconsumption of these flavors.
34. When heat is slightly alleviated, eating meat can cause a relapse; overeating can leave residual heat, which should be avoided. (Su Wen · Re Lun)
Interpretation: When the heat of an illness has slightly diminished, consuming meat can cause a relapse; overeating can leave residual heat, which patients should be cautious about.
35. When entering a country, one should inquire about local customs; when entering a home, one should inquire about taboos; when entering a room, one should inquire about etiquette; when treating a patient, one should inquire about their preferences. (Ling Shu · Shi Chuan)
Interpretation: Upon entering a country, one should first understand local customs; upon entering a home, one should understand the family’s taboos; upon entering another’s room, one should inquire about etiquette; when treating a patient, one should first ask about their preferences to facilitate better treatment.
36. In a quiet environment, close the doors and windows, and patiently inquire about the patient’s condition without allowing them to have any concerns. (Su Wen · Yi Jing Bian Qi Lun)
Interpretation: Choose a quiet environment, close the doors and windows, and patiently and carefully inquire about the patient’s condition, allowing them to speak freely to understand the details.
37. A person who studies medicine should understand astronomy, geography, and human affairs to ensure longevity. (Su Wen · Qi Jiao Bian Da Lun)
Interpretation: A person studying medicine should understand astronomy, geography, and human affairs to ensure that these theories endure.
38. The five qi are established in succession, each with its own priority; if not in their proper place, they become evil; if in their proper place, they are righteous. (Su Wen · Wu Yun Xing Da Lun)
Interpretation: The five qi of the five directions take turns governing the seasons, each with its own order; if they do not govern their corresponding seasons, they become evil qi; if they govern their corresponding seasons, they are righteous qi.
39. If one does not understand the changes of the year, the rise and fall of qi, and the causes of deficiency and excess, one cannot be a skilled practitioner. (Su Wen · Liu Jie Zang Xiang Lun)
Interpretation: If one does not understand the seasonal changes, the rise and fall of qi, and the causes of deficiency and excess, one cannot be a skilled physician.
40. By observing external responses, one can understand the internal organs and thus know the illness. (Ling Shu · Ben Zang)
Interpretation: By observing the external manifestations corresponding to the internal organs, one can grasp the state of the organs and understand their diseases.
41. The five fluids: the heart governs sweat, the liver governs tears, the lungs govern mucus, the kidneys govern saliva, and the spleen governs phlegm. (Ling Shu · Wu Yue Wu Shi)
Interpretation: Each of the five zang organs produces its own fluid: the heart produces sweat, the liver produces tears, the lungs produce mucus, the kidneys produce saliva, and the spleen produces phlegm.
42. The five evils: the liver hates wind, the heart hates heat, the lungs hate cold, the kidneys hate dryness, and the spleen hates dampness. (Su Wen · Wu Xie)
Interpretation: 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 and prefer moisture, thus they hate dryness; the spleen belongs to earth and prefers dryness, thus it hates dampness.
43. The five flavors: sour enters the liver, pungent enters the lungs, bitter enters the heart, sweet enters the spleen, and salty enters the kidneys; this is the classification of the five flavors. (Su Wen · Wu Wei)
Interpretation: Foods enter the stomach and are classified according to their properties: sour flavor belongs to wood and enters the liver; pungent flavor belongs to metal and enters the lungs; bitter flavor belongs to fire and enters the heart; sweet flavor belongs to earth and enters the spleen; salty flavor belongs to water and enters the kidneys.
44. The five labors: prolonged viewing injures blood, prolonged lying injures qi, prolonged sitting injures flesh, prolonged standing injures bones, and prolonged walking injures tendons. (Su Wen · Xuan Ming Wu Qi)
Interpretation: Prolonged use of the eyes can damage blood; prolonged lying can damage qi; prolonged sitting can damage muscles; prolonged standing can damage bones; prolonged walking can damage tendons.
45. The five masters: the heart governs the pulse, the lungs govern the skin, the liver governs the tendons, the spleen governs the muscles, and the kidneys govern the bones. (Ling Shu · Jiu Zhen Lun)
Interpretation: Each of the five zang organs governs different parts of the body: the heart governs blood vessels, the lungs govern the skin, the liver governs the tendons, the spleen governs the muscles, and the kidneys govern the bone marrow.
46. In ancient times, those who understood the way lived in accordance with yin and yang, harmonized with the laws of nature, had regulated diets, maintained regular routines, and did not overexert themselves, thus they could live long and reach the end of their natural lifespan, often exceeding a hundred years. (Su Wen · Shang Gu Tian Zhen Lun)
Interpretation: In ancient times, those who understood how to maintain health lived in accordance with the natural laws of change, adapting and harmonizing to achieve correctness. They regulated their diets, maintained regular routines, did not overexert themselves, and did not indulge excessively, allowing their bodies and spirits to thrive in harmony, thus living to their natural lifespan, often exceeding a hundred years.
47. Yin and yang are the principles of heaven and earth, the framework of all things, the parents of change, the source of life and death, and the abode of the spirit. Therefore, when treating illness, one must seek the root. (Su Wen · Yin Yang Ying Xiang Da Lun)
Interpretation: Yin and yang are universal laws in the cosmos, the framework of all things, the source of change, and the fundamental principles of life and death. Therefore, when treating illness, one must explore the root of yin and yang.
48. Yang qi is like the sun in the sky; if it loses its proper place, life will be shortened and not flourish. Therefore, the movement of heaven must be brightened by sunlight, and thus yang qi must rise to protect the exterior. (Su Wen · Sheng Qi Tong Tian Lun)
Interpretation: The presence of yang qi in the human body is akin to the sun in the sky. If yang qi loses its normal flow, life will be shortened, and bodily functions will weaken. The continuous movement of heaven is due to the brightness of the sun, just as human health relies on yang qi to rise and protect the body from pathogenic factors.
49. Wood is cut by metal, fire is extinguished by water, earth is loosened by wood, metal is melted by fire, and water is blocked by earth; all things change in this way, and it is inexhaustible. (Su Wen · Bao Ming Quan Xing Lun)
Interpretation: Wood is cut by metal; fire is extinguished by water; earth is loosened by wood; metal is melted by fire; water is blocked by earth. The changes in all things occur in this manner, and they are countless.
50. 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 any treatment. This is the principle of adjusting qi and blood according to the seasons. (Su Wen · Ba Zheng Shen Ming Lun)
Interpretation: In cold weather, acupuncture should not be performed; in warm weather, there is no need for hesitation; during the new moon, purging methods should not be used; during the full moon, tonifying methods should not be used; during the dark moon, no treatment should be performed. This is the principle of adjusting qi and blood according to the seasons.
51. The military strategy states: do not confront the fierce energy of the enemy, do not attack a well-formed formation. The acupuncture method states: do not needle during intense heat, do not needle during profuse sweating, do not needle when the pulse is chaotic, and do not needle when the pulse is contrary to the illness. (Ling Shu · Niang Shun)
Interpretation: The military strategy advises avoiding the fierce energy of the enemy and not recklessly attacking a well-formed formation. The acupuncture method states that during intense heat, acupuncture should not be performed; during profuse sweating, acupuncture should not be performed; when the pulse is chaotic and unclear, acupuncture should not be performed; and when the pulse contradicts the illness, acupuncture should not be performed.
52. If the five zang organs are ill, one should treat the twelve yuan points. The twelve yuan points are where the five zang organs receive the three hundred sixty-five seasonal flavors. If the five zang organs are ill, one should treat the twelve yuan points. (Ling Shu · Jiu Zhen Shi Er Yuan)
Interpretation: If the five zang organs are diseased, treatment can be applied at the twelve yuan points. The twelve yuan points are where the five zang organs gather the three hundred sixty-five seasonal energies at the body surface. Therefore, when the five zang organs are diseased, changes will be observed at the twelve yuan points.
53. The three yin channels of the hands run from the zang organs to the hands; the three yang channels of the hands run from the hands to the head; the three yang channels of the feet run from the head to the feet; the three yin channels of the feet run from the feet to the abdomen. (Ling Shu · Niang Shun Fei Shou)
Interpretation: The three yin channels of the hands run from the chest to the fingers; the three yang channels of the hands run from the fingers to the head; the three yang channels of the feet run from the head to the feet; the three yin channels of the feet run from the feet to the abdomen.
54. The stomach is associated with Zu San Li (Stomach 36), the large intestine is associated with Shang Ju Xu (Stomach 25), the small intestine is associated with Xia Ju Xu (Stomach 26), the san jiao is associated with Wei Yang (Bladder 39), the bladder is associated with Wei Zhong (Bladder 40), and the gallbladder is associated with Yang Ling Quan (Gallbladder 34). (Ling Shu · Xie Qi Zang Fu Bing Xing)
Interpretation: The qi of the stomach is associated with the acupoint Zu San Li; the qi of the large intestine is associated with the acupoint Shang Ju Xu; the qi of the small intestine is associated with the acupoint Xia Ju Xu; the qi of the san jiao is associated with the acupoint Wei Yang; the qi of the bladder is associated with the acupoint Wei Zhong; the qi of the gallbladder is associated with the acupoint Yang Ling Quan.
55. A physician with superficial skills only observes the patient’s exterior and diagnoses based on that; a physician with profound skills observes 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 accumulates in the body. If a physician cannot determine the nature of the disease, how can they know the root cause and provide appropriate treatment? (Ling Shu · Jiu Zhen Shi Er Yuan)
Interpretation: A physician with superficial skills only observes the patient’s external appearance and diagnoses based on that; a physician with profound skills focuses on the patient’s mental state and the condition of qi and blood. A skilled physician can assess the state of qi and blood and identify where pathogenic qi accumulates in the body. If a physician cannot determine the nature of the disease, they cannot know the root cause and provide appropriate treatment.
56. In treating illness, one must observe the patient’s physical condition, the color of their qi, the pulse’s strength and weakness, and whether the illness is new or old, and then treat it promptly to avoid missing the optimal treatment time. (Su Wen · Yu Ji Zhen Zang Lun)
Interpretation: Before treating an illness, one must examine the patient’s physical strength, the condition of their qi, the moisture or dryness of their complexion, the strength or weakness of their pulse, and whether the illness is new or old, and then treat it promptly to avoid missing the best time for treatment.
57. Prolonged viewing injures blood, prolonged lying injures qi, prolonged sitting injures flesh, prolonged standing injures bones, and prolonged walking injures tendons; this is known as the five labors. (Su Wen · Xuan Ming Wu Qi)
Interpretation: Prolonged use of the eyes can damage blood; prolonged lying can damage qi; prolonged sitting can damage muscles; prolonged standing can damage bones; prolonged walking can damage tendons; this is known as the five labors.
58. When wind predominates, it causes movement; when heat predominates, it causes swelling; when dryness predominates, it causes dryness; when cold predominates, it causes floating; when dampness predominates, it causes diarrhea. (Su Wen · Yin Yang Ying Xiang Da Lun)
Interpretation: If internal wind predominates, it can cause spasms and tremors; if heat predominates, it can cause redness and swelling; if dryness predominates, it can cause dryness; if cold predominates, it can cause swelling; if dampness predominates, it can cause diarrhea.
59. When wind, cold, and dampness invade together, they combine to form 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. (Su Wen · Bi Lun)
Interpretation: When wind, cold, and dampness invade the body together, 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. The imbalance of the five zang organs arises from the blockage of the six fu organs. Headaches, tinnitus, and dysfunction of the nine orifices arise from gastrointestinal issues. (Su Wen · Tong Ping Xu Shi Lun)
Interpretation: The imbalance of the five zang organs is caused by the blockage of the six fu organs. Headaches, tinnitus, and dysfunction of the nine orifices arise from gastrointestinal issues.
61. All diseases arise from qi. 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, overwork causes qi to deplete, and overthinking causes qi to stagnate. (Su Wen · Ju Tong Lun)
Interpretation: The emergence of many diseases is due to the imbalance of qi. 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, overwork causes qi to deplete, and overthinking causes qi to stagnate.
62. If there is evil in the gallbladder, it causes reversal in the stomach; if the gallbladder fluid leaks, it causes a bitter taste in the mouth; if the stomach qi reverses, it causes vomiting of bitter fluid, hence it is called vomit of gall. Treat the reversal of stomach qi below Zu San Li and needle the blood vessels of the Shao Yang channel to stop the gallbladder reversal. (Ling Shu · Si Shi Qi)
Interpretation: If there is evil qi in the gallbladder, it causes the stomach qi to reverse; if the gallbladder fluid leaks, it causes a bitter taste in the mouth; if the stomach qi reverses, it leads to vomiting of bitter fluid, known as vomit of gall. Treatment should be applied at Zu San Li to descend the stomach qi, and acupuncture should be performed on the blood vessels of the Shao Yang channel to suppress the gallbladder reversal.
63. At the age of forty, yin qi is naturally halved, and one shows signs of aging; at fifty, one feels heavy, and hearing and vision decline; at sixty, yin becomes weak, qi greatly declines, the nine orifices become obstructed, and one experiences both lower deficiency and upper excess, leading to tears and nasal discharge. (Su Wen · Yin Yang Ying Xiang Da Lun)
Interpretation: Generally, by the age of forty, a person’s yin qi has naturally diminished by half, leading to signs of aging; by fifty, one feels heavy, and hearing and vision decline; by sixty, yin qi weakens, kidney qi significantly declines, the nine orifices become obstructed, leading to lower deficiency and upper excess, and one may experience tears and nasal discharge.
64. All wind-related symptoms belong to the liver; all cold-related symptoms belong to the kidneys; all qi stagnation symptoms belong to the lungs; all damp-related symptoms belong to the spleen; all pain and itching belong to the heart. (Su Wen · Zhi Zhen Yao Da Lun)
Interpretation: Symptoms related to wind, such as dizziness and tremors, are associated with the liver; symptoms related to cold, such as muscle stiffness and joint pain, are associated with the kidneys; symptoms related to qi stagnation, such as shortness of breath and chest tightness, are associated with the lungs; symptoms related to dampness, such as swelling, are associated with the spleen; symptoms related to pain and itching are associated with the heart.
65. When an illness manifests with excess, treat the root first, then the branch; when an illness manifests with deficiency, treat the branch first, then the root. (Su Wen · Biao Ben Bing Chuan Lun)
Interpretation: When an illness manifests with excess, the treatment should follow the principle of treating the root first and then the branch, meaning to eliminate the evil qi and treat the root cause before restoring qi and blood to normal function, and then treat the branch symptoms; when an illness manifests with deficiency, the treatment should follow the principle of treating the branch first and then the root, meaning to protect the righteous qi to prevent its depletion, treat the branch symptoms, and then eliminate the evil qi and treat the root cause.
66. One must first assess the patient’s body shape to adjust the qi’s deficiency and excess; if it is excessive, use purging methods; if it is deficient, use tonifying methods. One must first remove any blood stagnation before adjusting the qi, regardless of the illness, aiming for balance. (Su Wen · San Bu Jiu Hou Lun)
Interpretation: One must first evaluate the patient’s body shape to adjust the qi’s deficiency and excess; if the qi is excessive, purging methods should be used; if the qi is deficient, tonifying methods should be used. However, one must first remove any stagnation in the blood vessels before adjusting the qi, regardless of the illness, with the goal of achieving balance in qi and blood.
67. The monarch drug is one, the minister drug is two; this is a small formula; the monarch drug is one, the minister drug is three, and the envoy drug is five; this is a medium formula; the monarch drug is one, the minister drug is three, and the envoy drug is nine; this is a large formula. (Su Wen · Zhi Zhen Yao Da Lun)
Interpretation: A formula with one monarch drug and two minister drugs is a small formula; a formula with one monarch drug, three minister drugs, and five envoy drugs is a medium formula; a formula with one monarch drug, three minister drugs, and nine envoy drugs is a large formula.
68. Those who are superstitious about spirits cannot discuss profound medical theories; those who dislike acupuncture cannot discuss the subtleties of acupuncture techniques; those who refuse treatment cannot be cured, and forcing treatment will yield no results. (Su Wen · Wu Zang Bie Lun)
Interpretation: Those who are superstitious about spirits cannot engage in discussions about advanced medical theories; those who dislike acupuncture cannot discuss the intricacies of acupuncture techniques; those who refuse treatment cannot be cured, and even if forced to undergo treatment, it will not yield effective results.
69. Understanding the principles of counter-treatment and following treatment is essential; knowing the root and branch allows for effective treatment; not understanding the root and branch is called reckless action. (Su Wen · Biao Ben Bing Chuan Lun)
Interpretation: Only by mastering the principles of counter-treatment and following treatment can one proceed correctly without confusion; understanding the root and branch allows for effective treatment; if one cannot grasp the relationship between root and branch, it is considered reckless action.
70. The five flavors enter the stomach, each returning to its preferred organ: sour first enters the liver, bitter first enters the heart, sweet first enters the spleen, pungent first enters the lungs, and salty first enters the kidneys; over time, this enhances qi, which is the natural process. (Su Wen · Zhi Zhen Yao Da Lun)
Interpretation: The five flavors enter the stomach and are directed to their respective organs: sour flavors first affect the liver, bitter flavors first affect the heart, sweet flavors first affect the spleen, pungent flavors first affect the lungs, and salty flavors first affect the kidneys; prolonged consumption enhances the qi of the organs, which is the natural process of material transformation.
71. Toxic medicines attack evil; grains nourish; fruits assist; livestock benefit; vegetables provide sustenance. Combining flavors for consumption can replenish essence and enhance qi. (Su Wen · Zang Qi Fa Shi Lun)
Interpretation: Medicinal herbs can treat pathogenic factors, grains nourish the qi of the five zang organs, fruits assist in nourishing the body, livestock provide nourishment for the five zang organs, and vegetables nourish the organs. Combining herbs, grains, fruits, meats, and vegetables according to their flavors can replenish essence and enhance qi.
72. The five flavors each go to their preferred organs: the sour flavor goes to the liver, the bitter flavor goes to the heart, the sweet flavor goes to the spleen, the pungent flavor goes to the lungs, and the salty flavor goes to the kidneys. (Ling Shu · Wu Wei)
Interpretation: The five flavors each enter their respective organs: sour flavors first enter the liver; bitter flavors first enter the heart; sweet flavors first enter the spleen; pungent flavors first enter the lungs; salty flavors first enter the kidneys.
73. Sour flavors affect the tendons; excessive consumption can lead to urinary issues; salty flavors affect the blood; excessive consumption can lead to thirst; pungent flavors affect the qi; excessive consumption can lead to feelings of emptiness; bitter flavors affect the bones; excessive consumption can lead to vomiting; sweet flavors affect the flesh; excessive consumption can lead to feelings of heaviness. (Ling Shu · Wu Wei Lun)
Interpretation: Sour flavors enter the tendons; excessive consumption can lead to urinary difficulties; salty flavors enter the blood; excessive consumption can lead to thirst; pungent flavors enter the qi; excessive consumption can lead to feelings of emptiness; bitter flavors enter the bones; excessive consumption can lead to vomiting; sweet flavors enter the flesh; excessive consumption can lead to feelings of heaviness.
74. A tranquil mind with few desires, a peaceful heart without fear, a body that works without fatigue, and qi that flows smoothly; when everyone follows their desires, they will achieve their wishes. (Su Wen · Shang Gu Tian Zhen Lun)
Interpretation: A tranquil mind with few desires, a peaceful heart without fear, a body that works without fatigue, and smooth-flowing qi; when everyone follows their desires, they will achieve their wishes.
75. One must avoid the invasion of external pathogenic factors at the right time; maintaining inner tranquility and eliminating distractions allows the true qi to flow smoothly, preventing illness. (Su Wen · Shang Gu Tian Zhen Lun)
Interpretation: It is essential to avoid external pathogenic factors in a timely manner; maintaining inner tranquility and eliminating distractions allows the true qi to flow smoothly, preventing illness.
76. Wind is the beginning of all diseases; when the mind is clear and calm, the muscles and pores close, and even if exposed to strong winds, they cannot harm the body; this is the result of following the seasonal changes. (Su Wen · Sheng Qi Tong Tian Lun)
Interpretation: Wind is the source of all diseases, but if a person maintains a clear and calm mind, the muscles and pores will close, and even if exposed to strong winds, they will not be harmed; this is the result of adapting to the seasonal changes.
77. The heavens have five elements, governing five directions, producing cold, heat, dryness, dampness, and wind. Humans have five zang organs, transforming five emotions, producing joy, anger, thought, worry, and fear. (Su Wen · Tian Yuan Ji Da Lun)
Interpretation: The heavens consist of the five elements: wood, fire, earth, metal, and water, governing the five directions, which produce cold, heat, dryness, dampness, and wind. Humans have the five zang organs, which transform emotions, leading to joy, anger, thought, worry, and fear.
78. If one does not understand the changes of the year, the rise and fall of qi, and the causes of deficiency and excess, one cannot be a skilled practitioner. (Su Wen · Liu Jie Zang Xiang Lun)
Interpretation: If one does not understand the seasonal changes, the rise and fall of qi, and the causes of deficiency and excess, one cannot be a skilled physician.
79. The great way is akin to heaven and earth, matching the four seas; if you do not understand this principle, you will receive enlightenment as obscurity. (Su Wen · Zheng Si Shi Lun)
Interpretation: Medical theory is vast like heaven and earth, and deep like the four seas, so it must be studied repeatedly. If one does not understand this principle, even if the teacher imparts knowledge well, one will still not fully comprehend it.
80. When wind enters from the outside, it causes shivering, sweating, headaches, heaviness, and aversion to cold; treat at the Feng Fu (Wind Palace) acupoint, adjusting yin and yang; if there is deficiency, tonify; if there is excess, purge. (Su Wen · Gu Kong Lun)
Interpretation: When wind invades from the outside, it causes shivering, sweating, headaches, heaviness, and aversion to cold. Treatment should be applied at the Feng Fu acupoint to adjust yin and yang; if the patient has deficiency, tonify; if there is excess, purge.
81. The substantial state is when qi enters; the insubstantial state is when qi exits. When qi is substantial, it is heat; when qi is insubstantial, it is cold. (Su Wen · Ci Zhi Lun)
Interpretation: The substantial state is due to the invasion of pathogenic qi; the insubstantial state is due to the depletion of the body’s righteous qi. A person with substantial qi often feels heat, while a person with insubstantial qi often feels cold. When treating substantial conditions, the physician should use their left hand to open the needle hole to allow the pathogenic qi to exit; when treating insubstantial conditions, the physician should use their left hand to close the needle hole to prevent the righteous qi from leaking out.
82. The changes of yin and yang throughout the four seasons are the root of all things. Therefore, the sage nurtures yang in spring and summer, and nurtures yin in autumn and winter, to follow the root, thus harmonizing with the growth and decline of all things. If one goes against this root, it will harm the essence and damage the true self. (Su Wen · Si Qi Tiao Shen Da Lun)
Interpretation: The changes of yin and yang throughout the four seasons are the foundation of all life. Therefore, the sage protects yang in spring and summer to meet the needs of growth, and protects yin in autumn and winter to meet the needs of storage. By following the fundamental laws of life, one can harmonize with the cycles of growth, nourishment, storage, and closure. If one goes against this principle, it will damage the body’s essence and harm health.
83. The essence of yin and yang lies in the density of yang; if the two are not harmonious, it is like having spring without autumn or winter without summer. Therefore, harmonizing them is called the sage’s way. If yang is strong but not dense, yin will be exhausted. When yin is balanced and yang is dense, the spirit will be healthy; if yin and yang are separated, the essence and qi will be depleted. (Su Wen · Sheng Qi Tong Tian Lun)
Interpretation: The key to the harmony of yin and yang lies in the density of yang. When yang is dense, yin can be preserved 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 method for health preservation. If yang is strong but not dense, yin will be depleted. When yin is balanced and yang is dense, the spirit will be healthy; if yin and yang are separated, the essence and qi will be depleted.
84. The essence and qi of the five zang and six fu organs all ascend to the eyes, forming the essence of vision; the essence of the eyes is the pupil, the essence of the bones is the cornea, the essence of the tendons is the sclera, the essence of the blood is the vessels, the essence of the qi is the whites of the eyes, and the essence of the muscles is the eyelids, which wrap around the tendons, bones, blood, and qi, connecting to the brain and exiting through the neck. (Ling Shu · Da Huo Lun)
Interpretation: 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 sclera, 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 essence of the spleen 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 and exits through the neck.
85. 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, a person with lung disease will have shortness of breath and flaring nostrils; a person with liver disease will have a greenish hue around the eyes; a person with spleen disease will have yellow lips; a person with heart disease will have a curled tongue and red cheeks; a person with kidney disease will have darkened cheeks and forehead. (Ling Shu · Wu Yue Wu Shi)
Interpretation: 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. A person with lung disease will experience shortness of breath and flaring nostrils; a person with liver disease will have a greenish hue around the eyes; a person with spleen disease will have yellow lips; a person with heart disease will have a curled tongue and red cheeks; a person with kidney disease will have darkened cheeks and forehead.
86. Humans are the treasure of heaven and earth. (Ling Shu · Yu Ban)
Interpretation: The most precious thing in nature is humanity.
87. The root of life is based on yin and yang. (Su Wen · Sheng Qi Tong Tian Lun)
Interpretation: The yin and yang energies in nature are the foundation of life.
88. Human life is physical and inseparable from yin and yang. (Su Wen · Bao Ming Quan Xing Lun)
Interpretation: Humans are born with physical bodies and cannot escape the changes of yin and yang.
89. A skilled physician treats the unmanifested illness, not just the manifested one. (Ling Shu · Niang Shun)
Interpretation: A skilled physician begins preventive measures before symptoms arise, rather than waiting until symptoms manifest to treat them.
90. If yang qi is blocked, it causes swelling in the limbs; if yin qi is blocked, it causes blood in the stool. If both yin and yang are blocked, with more yin than yang, it is called stone water, leading to lower abdominal swelling. If both yang are blocked, it is called consumption. If both yin are blocked, it is called water retention. If both yin and yang are blocked, it is called throat obstruction. (Su Wen · Yin Yang Bie Lun)
Interpretation: If pathogenic qi accumulates in the yang channels, it will cause swelling in the limbs; if pathogenic qi accumulates in the yin channels, it will lead to blood in the stool, with lighter cases resulting in one cup and heavier cases resulting in two or three cups; if both yin and yang channels are blocked, with more yin than yang, it leads to “stone water” disease, causing lower abdominal swelling; if both yang channels are blocked, it is called “consumption”; if both yin channels are blocked, it is called “water retention”; if both yin and yang channels are blocked, it is called “throat obstruction.”
91. Where evil resides, there is deficiency. If the upper qi is deficient, the brain will feel empty, the ears will ring, the head will feel heavy, and the eyes will feel dizzy; if the middle qi is deficient, it will affect urination and defecation, and the intestines will make sounds; if the lower qi is deficient, it will lead to weakness and coldness in the limbs and a feeling of suffocation in the heart. (Ling Shu · Kou Wen)
Interpretation: The invasion of pathogenic qi into these areas is due to the deficiency of righteous qi. If the upper qi is deficient, it leads to feelings of emptiness in the brain, ringing in the ears, heaviness in the head, and dizziness; if the middle qi is deficient, it leads to irregularities in urination and defecation, and sounds in the intestines; if the lower qi is deficient, it leads to weakness and coldness in the limbs and a feeling of suffocation in the heart.
92. The monarch drug is one, the minister drug is two; this is a small formula; the monarch drug is two, the minister drug is four; this is an even formula; the monarch drug is two, the minister drug is three; this is an odd formula; the monarch drug is two, the minister drug is six; this is an even formula. The closer the condition, the more odd the formula; the further the condition, the more even the formula; for sweating, do not use an odd formula; for purging, do not use an even formula; tonify the upper to treat the upper condition gently, tonify the lower to treat the lower condition urgently; urgent conditions require thick flavors, while gentle conditions require thin flavors. (Su Wen · Zhi Zhen Yao Da Lun)
Interpretation: A formula with one monarch drug and two minister drugs is a small formula; a formula with two monarch drugs and four minister drugs is an even formula; a formula with two monarch drugs and three minister drugs is an odd formula; a formula with two monarch drugs and six minister drugs is an even formula. For conditions that are closer, use odd formulas; for conditions that are further away, use even formulas; for sweating, do not use odd formulas; for purging, do not use even formulas; tonify the upper to treat upper conditions gently, tonify the lower to treat lower conditions urgently; urgent conditions require thick flavors, while gentle conditions require thin flavors.
93. One must live harmoniously within heaven and earth, following the principles of the eight winds, adapting desires to the secular world, without anger or resentment, behaving in accordance with societal norms, wearing simple clothing, and not being overly concerned with worldly matters, while internally maintaining a peaceful mind, aiming for tranquility and self-satisfaction, thus preserving the body and spirit, allowing for longevity. (Su Wen · Shang Gu Tian Zhen Lun)
Interpretation: (The sage) can live harmoniously within heaven and earth, following the principles of the eight winds, adapting their desires to the secular world, without anger or resentment, behaving in accordance with societal norms, wearing simple clothing, and not being overly concerned with worldly matters, while internally maintaining a peaceful mind, aiming for tranquility and self-satisfaction, thus preserving the body and spirit, allowing for longevity.
94. Strong poisons treat diseases, but should be discontinued when the disease has diminished by sixty percent; common poisons should be discontinued when the disease has diminished by seventy percent; mild poisons should be discontinued when the disease has diminished by eighty percent; even non-toxic medicines should be discontinued when the disease has diminished by ninety percent; after that, grains, meats, fruits, and vegetables should be consumed to restore health, but not excessively, to avoid harming the righteous qi. (Su Wen · Wu Chang Zheng Da Lun)
Interpretation: Strong poisons should be discontinued when the disease has diminished by sixty percent; common poisons should be discontinued when the disease has diminished by seventy percent; mild poisons should be discontinued when the disease has diminished by eighty percent; even non-toxic medicines should be discontinued when the disease has diminished by ninety percent. After that, grains, meats, fruits, and vegetables should be consumed to restore health, but not excessively, to avoid harming the righteous qi.
95. When yin qi is abundant, one dreams of crossing great waters and feeling fear; when yang qi is abundant, one dreams of great fires; when both yin and yang are abundant, one dreams of mutual killing. When the upper is abundant, one dreams of flying; when the lower is abundant, one dreams of falling. Extreme hunger leads to dreams of seeking; extreme fullness leads to dreams of giving. When liver qi is abundant, one dreams of anger; when lung qi is abundant, one dreams of fear, crying, and flying; when heart qi is abundant, one dreams of laughter and fear; when spleen qi is abundant, one dreams of singing and feeling heavy; when kidney qi is abundant, one dreams of the waist and spine being disconnected. (Ling Shu · Yin Xie Fa Meng)
Interpretation: If the internal yin qi is excessive, one may dream of crossing great waters and feeling fear; if the internal yang qi is excessive, one may dream of great fires; if both yin and yang are excessive, one may dream of mutual killing. If the upper body has excessive qi, one may dream of flying; if the lower body has excessive qi, one may dream of falling. Extreme hunger leads to dreams of seeking; extreme fullness leads to dreams of giving. If liver qi is excessive, one may dream of anger; if lung qi is excessive, one may dream of fear, crying, and flying; if heart qi is excessive, one may dream of laughter and fear; if spleen qi is excessive, one may dream of singing and feeling heavy; if kidney qi is excessive, one may dream of the waist and spine being disconnected.
96. If the evil qi resides in the heart, one dreams of hills and smoke; if it resides in the lungs, one dreams of flying and seeing strange metal objects; if it resides in the liver, one dreams of mountains and forests; if it resides in the spleen, one dreams of hills and large lakes, or of houses being damaged by wind and rain; if it resides in the kidneys, one dreams of standing by a deep pool or drowning; if it resides in the bladder, one dreams of traveling; if it resides in the stomach, one dreams of food; if it resides in the large intestine, one dreams of fields; if it resides in the small intestine, one dreams of gatherings in cities; if it resides in the gallbladder, one dreams of disputes; if it resides in the reproductive organs, one dreams of intimacy; if it resides in the neck, one dreams of beheading; if it resides in the shins, one dreams of walking but being unable to move forward; if it resides in the thighs, one dreams of bowing and greeting; if it resides in the bladder and rectum, one dreams of urination and defecation. (Ling Shu · Yin Xie Fa Meng)
Interpretation: If evil qi resides in the heart, one may dream of hills and smoke; if it resides in the lungs, one may dream of flying and seeing strange metal objects; if it resides in the liver, one may dream of mountains and forests; if it resides in the spleen, one may dream of hills and large lakes, or of houses being damaged by wind and rain; if it resides in the kidneys, one may dream of standing by a deep pool or drowning; if it resides in the bladder, one may dream of traveling; if it resides in the stomach, one may dream of food; if it resides in the large intestine, one may dream of fields; if it resides in the small intestine, one may dream of gatherings in cities; if it resides in the gallbladder, one may dream of disputes; if it resides in the reproductive organs, one may dream of intimacy; if it resides in the neck, one may dream of beheading; if it resides in the shins, one may dream of walking but being unable to move forward; if it resides in the thighs, one may dream of bowing and greeting; if it resides in the bladder and rectum, one may dream of urination and defecation.
97. Before diagnosing a patient, one must inquire about their past status, whether they were once wealthy and are now poor; even if they are not affected by external evils, illness can arise from within, known as “loss of essence.” If they were once rich and are now poor, it is called “loss of essence.” When diagnosing a patient, one must inquire about their diet, living conditions, sudden joys or sorrows, and whether they experienced joy before sorrow, as all these can harm the essence and qi, leading to depletion and deterioration of the body. Sudden anger harms yin, while sudden joy harms yang, causing qi to rise and the pulse to become full. (Su Wen · Shu Wu Guo Lun)
Interpretation: Before diagnosing a patient, a physician must inquire about their past status, whether they were once wealthy and are now poor; even if they are not affected by external evils, illness can arise from within, known as “loss of essence.” If a patient was once rich and is now poor, it is called “loss of essence.” When diagnosing a patient, one must inquire about their diet, living conditions, sudden joys or sorrows, and whether they experienced joy before sorrow, as all these can harm the essence and qi, leading to depletion and deterioration of the body. Sudden anger harms yin, while sudden joy harms yang, causing qi to rise and the pulse to become full.
98. Before diagnosing a patient, one must inquire about their past status, whether they were once wealthy and are now poor; even if they are not affected by external evils, illness can arise from within, known as “loss of essence.” If a patient was once rich and is now poor, it is called “loss of essence.” When diagnosing a patient, one must inquire about their diet, living conditions, sudden joys or sorrows, and whether they experienced joy before sorrow, as all these can harm the essence and qi, leading to depletion and deterioration of the body. Sudden anger harms yin, while sudden joy harms yang, causing qi to rise and the pulse to become full.
99. The five grains: japonica rice is sweet, sesame is sour, soybeans are salty, wheat is bitter, and millet is pungent. (Ling Shu · Wu Wei)
The five fruits: jujube is sweet, plum is sour, chestnut is salty, apricot is bitter, and peach is pungent.The five livestock: beef is sweet, dog meat is sour, pork is salty, lamb is bitter, and chicken is pungent.The five vegetables: sunflower is sweet, chives are sour, wild garlic is salty, wild onion is bitter, and scallions are pungent.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 five prohibitions: liver disease prohibits pungent, heart disease prohibits salty, spleen disease prohibits sour, kidney disease prohibits sweet, and lung disease prohibits bitterness.Interpretation: Among the five grains, japonica rice is sweet, sesame is sour, soybeans are salty, wheat is bitter, and millet is pungent; among the five fruits, jujube is sweet, plum is sour, chestnut is salty, apricot is bitter, and peach is pungent; among the five livestock, beef is sweet, dog meat is sour, pork is salty, lamb is bitter, and chicken is pungent; among the five vegetables, sunflower is sweet, chives are sour, wild garlic is salty, wild onion is bitter, and scallions are pungent; among 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 prohibitions for the five zang organs are as follows: liver disease prohibits pungent flavors, heart disease prohibits salty flavors, spleen disease prohibits sour flavors, kidney disease prohibits sweet flavors, and lung disease prohibits bitter flavors.
100. If lung qi is deficient, one dreams of white objects, seeing blood and slaughter; if kidney qi is deficient, one dreams of drowning; if liver qi is deficient, one dreams of fragrant grass; if heart qi is deficient, one dreams of saving fire. (Su Wen · Fang Sheng Chui Lun)
Interpretation: If lung qi is deficient, one may dream of white objects or scenes of bloodshed; if kidney qi is deficient, one may dream of drowning; if liver qi is deficient, one may dream of fragrant grass; if heart qi is deficient, one may dream of saving fire.
